Parrots and Arunachala

In Hindu mythology a vahana or vehicle (sometimes called a mount) is an animal closely associated with a particular deity. Similarities can be found in the religious associations of Hindu vahanas to animal totems and familiars in non-Hindu belief systems.

Sacred animals who become the vahanas of various Hindu gods, symbolize and complement the energy or character of the deity and come to be integral to the iconography of that God and are thereafter always depicted with them. Each God or Goddess is in charge of a particular energy they control. These vehicles actually symbolize the various energies that exist in the Universe as well as in human beings.

The parrot in Hindu mythology is associated with Kama, the god of love and his consort Rati. Kama is depicted as riding a parrot and taking aim with his bow made from sugarcane and arrows made of flowers. To find out more about the Rose Ringed Parakeet which can be found in abundant numbers around Arunachala, go to my Arunachala Birds at this link here.

Goddess Meenakshi

In many South Indian temples, the Goddess holds a parrot in her hand. This is the gentle form of Devi, associated with the Goddesses Meenakshi and Kamakshi and Lalita Tripurasundari.

Goddess Kamakshi

These goddesses are various forms of Parvati, wife of Shiva. In this form she is the love-goddess or enchantress who charms Shiva and transforms the hermit-god into a householder, thus ensuring a participation of god in worldly life.



Parrot at Arunachaleswarar Temple

The parrot, has a curious connection with Arunachaleswarar Temple where an ornately painted mortar image of a parrot (Kili) can be seen in a niche in the Kili Gopuram tower at the Temple. The story involves Arunagirinathar, a famous saint and Murugan bhakta of Tiruvannamalai, who legend has it happily spent the last years of his life in the form of a parrot resident at the Temple.

Saint Arunagirinathar

One story has it that after orator Sambandan lost a challenge to Arunagirinathar, he tried to get revenge. He went to the king, who had been blinded by the darshan of Murugan, and told him:

‘If your highness can persuade Arunagirinathar to bring a parijata flower from svargaloka [one of the heavenly worlds], a few drops squeezed from the flower onto your eyes will restore your eyesight.’

The king, eager to regain his vision, commissioned Arunagirinathar to fetch the flower. In order to reach the heavenly world, Arunagirinathar entered the body of a parrot that had recently died and reanimated it. He left his own body in one of the niches of a gopuram in the Arunachaleswarar Temple and flew off to collect the flower. After the parrot had departed on its mission, Sambandandan, who had been watching Arunagirinathar’s movements, announced that the lifeless body was dead, and asked for permission to cremate it. The king agreed and the body was quickly burned.

Some time later Arunagirinathar returned with the flower only to discover that he no longer had a human body to return to. He went to the king in his parrot body and restored the king’s eyesight with parijata flower juice and explained what had happened. Realising that he had been tricked, the king was struck with grief because he knew that it would now be impossible for Arunagirinathar to resume human form. However Arunagirinathar, was untroubled by events and happily spent the remainder of his life in the parrot’s body continuing to compose poetry in praise of Lord Murugan

Kili Gopuram, Left Side

Parrot Statute on Kili Gopuram

Parrots at Adi Annamalai Temple

With careful attention to detail during renovation of Adi Annamalai Temple, the little openings at the top of the compound walls surrounding the Temple were preserved so they could continue to remain as nesting places for: parrots, doves, pigeons, sparrows, owls and bats.

Parrots Nesting at Adi Annamalai Temple

If you enter the compound of Adi Annamalai during bird nesting season, you will often be met with clouds of parrots and doves going on flypast.

To read of the restoration of Adi Annamalai Temple go to this link here:


The Celestial Parrot

Shuka means tropical bird, particularly, parrot. This bird has the special privilege of resting on the right shoulder of Goddess Meenakshi, who is none other than Goddess Raja Matangi also known as Raja Shyamala. Meenakshi is identified with Raja Mathangi or manthrini, the minister of SriLalitha Tripura Sundari. The parrot resting on Her shoulder is a celestial partner of the Goddess, imparting knowledge of all the 64 arts to Devi.

The 64 bahyakalas (practical arts) are:

(1) singing (2) instrumental music (3) dancing (4) painting (5) forehead adornments (6) making decorative floral and grain designs on the floor (7) home and temple flower arranging (8) personal grooming (9) mosaic tiling (10) bedroom arrangements (11)creating music with water (12) splashing and squirting with water (13) secret mantras (14) making flower garlands (15) head adornments (16) dressing (17) costume decorations (18) perfumery (19) jewelry making (20) magic and illusions (21) ointments for charm and virility (22) manual dexterity (23) skills of cooking, eating and drinking (24) beverage and dessert preparation (25) sewing (26) embroidery (27) playing vina and drum (28) riddles and rhymes (29) poetry games (30) tongue twisters and difficult recitation (31) literary recitation (32) drama and story telling (33) verse composition game (34) furniture caning (35) erotic devices and knowledge of sexual arts (36) crafting wooden furniture (37) architecture and house construction (38) distinguishing between ordinary and precious stones and metals (39) metal-working (40) gems and mining (41) gardening and horticulture (42) games of wager involving animals (43) training parrots and mynas to speak (44) hairdressing (45) coding messages (46) speaking in code (47) knowledge of foreign languages and dialects (48) making flower carriages (49) spells, charms and omens (50) making simple mechanical devices (51) memory training (52) game of reciting verses from hearing (53) decoding messages (54) the meanings of words (55) dictionary studies (56) prosody and rhetoric (57) impersonation (58) artful dressing (59) games of dice (60) the game of akarsha (dice board game) (61) making dolls and toys for children (62) personal etiquette and animal training (63) knowledge of dharmic warfare and victory (64) physical culture.

Tripurasundari and Navaratri

To learn more about tree species in this area, visit my recent posting on my Arunachala Land Blog at this link here. One of the trees I mention in that posting is the Kadamba.

There are many legends and mythology concerning the Kadamba Tree. Probably best known in these parts are the legends associated with Lord Murugan and the deity Kadambariyamman.

During the Sangam Period in Tamil Nadu, Lord Murugan in the form of a spear under a Kadamba Tree at Tirupparankundram Hill of Madurai was referred to as a centre of nature worship.

In another mystical story, the Kadamba tree is also associated with a deity called Kadambariyamman. The Kadamba tree, which is considered the ‘sthalavruksham’ (Tree of the place) of the city that is otherwise known as ‘Kadambavanam’ (Kadamba forest).







The Kadamba tree is is said to put forth orange, fragrant buds at the roaring of thunder clouds. A withered relic of the Kadamba tree is believed to be preserved in the precincts of the Madurai Sri Meenakshi Temple. The name also means multitude. In that sense, the Kadamba forest stands for the Universe that the Devi permeates completely i.e. like a cloud that quenches the thirst for knowledge of the sages.

The Festival of Navaratri, dedicated to the Divine Mother starts on September 28th, 2011. Arunachaleswarar Temple will celebrate this Festival in evening functions at the site of the Old Marriage Mandapam near the Shiva Sannidhi. Ramana Ashram also has delightful puja functions throughout the Festival.

There are several very beautiful Temples in Tiruvannamalai dedicated to the Divine Mother, one of which, Rajarajeshwari Temple also known as Tripurasundari, is a wonderful Temple to visit, especially during Poornima, Deepam and special functions as Navaratri and Deepavali. What makes the Rajarajeshwari Temple so appropriate during Navaratri, is the presence of its exquisite and most powerful Sri Meru Chakra.

Goddess Rajarajeshwari

“Dear One, Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself”
[Vamakeshvaratantra]

Sri Meru Chakra

Embedded below is the wonderful Sri Tripurasundari Stotram sung by the Sulamangalam Sisters, which extols the glory and attributes of the Goddess inhabiting the Kadamba Forest. The name Goddess Tripurasundari attests that the Goddess is consort to Lord Shiva who is called Tripura because he contains within himself all three forms of Brahma, Vishnu and Shiva.

English Translation to Strotram:

Seek I shelter in Tripurasundari, materfamilias of the three-eyed one. Who is roaming in the Kadamba Forest, a bank of clouds to the galaxy of sages. Whose hip excels the mountain; who is served by damsels celestial, whose eyes rival new blown lotus. And swarthy like the nimbus newly-formed.

Seek I shelter in Tripurasundari, materfamilias of the three-eyed one. Who is inhabiting the forest Kadamba, Holding a Vina golden, wearing a necklace of gems priceless. A face deeply aglow of ambrosia. Through mercy bestowing prosperity, clear-eyed, the wandering one.

Arrayed we be in panoply by her Kadamba forest abode. By the garland gracing her massive bosom. By her bosom rivalling mounts. By the splendid flow of her surpassing grace. By her cheeks ruddied by wine. By her melodious musical voice. By her cloud-like blue. By her instructable play!

Seek I shelter in Tripurasundari, materfamilias of the three-eyed one. Who is in the midst of Kadamba forest; seated on the golden disc. Who resides in lotuses six. A lightning to the constant Siddhas, splendorously mocking scarlet Hibiscus with cloudless moon for her crest jewel.

Seek I shelter in Sage Matanga’s daughter. Mellifluously conversing. Vina gracing the bosom. Adorned with curly tresses. Residing in lotus. Scorning the evil-minded. Reddish-eyed from nectar. Captivating Cupid’s enemy.

Seek I shelter in Tripurasundari, materfamilias of the three-eyed one. Who bears the first flower of Manmatha. Clad in garments blue, spotted sanguine. Holding a liquor bowl. With eyes inebriated, languishing at the ends. Close-set bosom heavy and high. The swarthy one with locks dishevelled.

In japa I remember the Mother. Smeared with vermillion. Forelocks grazing the dot of musk. Looks soft and smiling. Bearing arrows, blow, snared and goad. Deluding all people. In red garland, jewels and apparel.

I salute the Mother of the World entire. Who has the celestial queen for plaiting tresses. Brahma’s consort skilful for anointing sandalpaste. Vishnu’s spouse for adorning with lustrous gems. And heavenly damsels for servant maids.

Tripurasundari Stotram

Kadambha vana charineen, muni kadambha kadambhineem,
Nidhambha jitha bhoodaram sura nithambhini sevitham,
Navamburuha lochanam abhinavambhudha shyamalam,
Trilochana kudumbhineem tripurasundarim asraye.

Kadambha vana vasineem kanaka vallaki dharineem,
Maharhamani harineem mukha samullasa dwarineem,
Daya vibhava karineem, visadha lochineem charineem,
Trilochana kudumbhineem tripurasundarim asraye.

Kadambha vanashalaya kuchbarollasanmalaya,
Kuchopamithashailaya gurukrupalasad velaya,
Madarunakapolaya madhura geetha vachalaya,
Kayapi gana leelaya kavachiha vayam leelaya

Kadambha vana madhykam kanaka mandala lopa sthithaam,
Shadambhuruha vasineem sathath sidha sowdamineem,
Vidambhitha japa ruchim vikhacha chandra choodamanim,
Trilochana kudumbhineem tripurasundarim asraye.

Kuchancithabanjikaam kutila kunthalalangrutham,
Kusheshaya nivasineem kutila chitha vidwesineem,
Madaaruna vilochanaam manasi jari sammohineem,
Madhnga muni kanyakaam, madhurabhashineen ashraye.

Smareth prathama puspineem, rudhira bindu neelabaram,
Graheetha madhu pathrikaam madhu vigurna nethranchalam,
Gana sthans baronnatham galitha soolikaam shyamalam,
Trilochana kudumbhineem tripurasundarim asraye.

Sakumkuma vilepanaam alaka kampikasthurikaam,
Samanthahasitheshanaam sachara chapa pasangusam,
Asesha jana mohineem aruna malya bhooshambaram,
Japa kusuma basuraam japa vidhow smarathembikam.

Purandara purandrikaam chikura bandha sairandhrikam,
Pithamaha pathivrutham, patu pateera charcharathaam,
Mukunda ramani manim lasadalangriya kaarineem,
Bajami bhuvanambikam, sura vadhootika chetikam.

Happy Birthday Guruji

Today, September 23rd, is the birthday of my Guruji, Sri Nannagaru. I had a programme to go into Ramana Nagar to confirm a Deepam room reservation at a local lodge, Arunachala Ramana Home. Thereafter I planned to visit my Guruji’s Ashram to take prasad and bow outside the room of my spiritual teacher (who is currently in his native place at Andhra Pradesh).

Sri Nannagaru in Previous Darshan

However following the old adage that, 'Man proposes and God Disposes', after finishing the work on the room reservation I went up on the roof of the Lodge with a friend to have tea in the open air restaurant. Below are photographs taken from the roof of this now fully developed area of Ramana Nagar, with views of the multi faith dialogue facility of Quo Vadis, rooftops of adjacent buildings, a multitude of phone towers evidencing the technological development of the area, BUT most importantly enjoying from the rooftop the glorious darshan of Arunachala.

It was mid-day, the skies azure blue, and the Hill shimmered in the light of a clear hot sun. Quite lovely.

Arunachala Mid-day, Friday September 23

With Arunachala as inspiration, I proceeded to celebrate the birthday of my Guruji by telling my overseas friend some stories and teachings of Sri Nannagaru. In a word, a perfect day. Thanks and Happy Birthday Swamiji

Road from Lodge leading to Chengam Road

Adjacent Outlying Buildings From Lodge Rooftop

Quo Vadis Facility

The Ubiquitous Telephone Towers

Sri Nannagaru was once asked in an interview what it was he saw when he looked deeply into the eyes of those sitting in front of him.

Sri Nannagaru replied that, “I am seeing myself in those people. I am seeing myself in those people, and then Grace will work.”

In the same interview he then proceeded to give advice on skilful living, recommending that it was essential for us to use to the maximum the individual gifts God had given us; whether that gift was that of a good intellect, a facility for writing or oratory etc., -- in our endeavour to realise the Self.

Swamiji also advised that for spiritual advancement it is essential to think only positive thoughts and associate only with good, positive thinking people as such relationships help to promote self-confidence (confidence in the Self) which is an essential component to Self Realisation.

Karikal Ammaiyar

One of the few women saints whose stories appear in the 'Periapuranam, The Lives of the Sixty-Three Saivite Saints', is that of Karikal Ammaiyar. The stories of the 'Periapuranam' may expand our hearts by showing the depths of devotion to Lord Shiva that can be reached by mortal man.

The story of Karikal Ammaiyar

Punithavathiar as Karaikal Ammaiyar was called, was born in a Vaisya family. Her father was Danadathan. He was a wealthy merchant. He was very virtuous, too. He and his dutiful wife prayed to the Lord for a child, and the child the Lord blessed them with they called Punithavathy. From her childhood, Punithavathy had an intense love for Lord Siva and His Bhaktas. She was married to Paramadattan, a wealthy Vaisya. Both of them were leading an ideal householder’s life.

One day Paramadattan sent two mangoes to his house. Punithavathy kept them safely so that she could serve her husband with them at meal-time. In the meantime, a Siva Yogi appeared before her. He was hungry and completely exhausted. Punithavathy worshipped him and offered him Bhiksha. She had nothing to give him, except the mangoes. She gave one to the guest. At midday Paramadattan came to the house. The wife served him with one mango. He liked it, and asked for the other. She was upset. She appealed to the Lord for help.

When she finished her prayer, mysteriously a mango fell on the palm of her hand. She gave it her husband. He tasted it. It was exceptionally sweet. He asked her to tell him from where she got it, as he was quite sure it was not the mango he had sent. Punithavathy told him the whole truth. Paramadattan, however, would not believe this and challenged her to produce another. She prayed again to the Lord. Another mango appeared on her palm. She gave it to him. But, at once it disappeared from his hand. He was astounded. He understood the greatness of his wife. He felt that it was a great sin to live with her as her husband. On the pretext of going to a foreign country for trade, he sailed with a ship load of goods. On return, he established himself in a big city in the Pandyan kingdom. He married a Vaisya girl and lived happily. He had a daughter by her and he named her Punithavathy, after his first wife.

Punithavathiyar’s relatives came to know of her husband’s whereabouts and took her also there in a palanquin. When Paramadattan heard that Punithavathy was coming to him, he, with his second wife and child, went forward, and fell at Punithavathy’s feet. When the people demanded an explanation, he revealed that he regarded her, not as his wife, but as a Goddess. Punithavathy understood his mental condition, and prayed to the Lord: ‘In that case, Oh Lord, deprive me of the present physical charm and let me have a demonaical form.’ Her prayer was immediately granted and her charming body was transformed into a skeleton.

Then she went on a pilgrimage to the holy Kailasa. Feeling that it would be a great sin to place her foot on those sacred grounds, she made the last part of the journey on her head. Mother Parvathy was surprised to see Punithavathy’s strange form and her wonderful devotion. Lord Siva told her of Ammaiyar’s greatness. When she went near Him, Lord Siva welcomed her with extreme love and granted a boon to her. She fell at His Feet, and prayed: ‘Oh Lord of Mercy, give me sincere, pure, unalloyed, eternal and overflowing devotion unto You. I want no more birth. If, however, I have to take birth here, grant me that I should never forget You. Whenever You dance, I must be at Your feet singing Your praise. This is my only wish.’ Lord Siva granted the boon and asked her to proceed to Tiruvalangadu to witness His dance. She went to that place and spent her life singing the praise of Lord Siva.

[By Swami Shivananda]

Wish Fulfilling Arunachala

Another aspect of Arunachala Girivalam, is the Hill’s reputation as a fulfiller of wishes. This aspect of the Hill is particularly emphasised every year during the Deepam Festival; during which time two of the Radhams appearing in night time processions around Arunachaleswarar Temple are the Kalpavriksha (of which the wish-fulfilling divine Kalpataru Tree is a synonym) under which Lord Arunachaleswara and his Goddess, Unnamulai are seated, and Kamadhenu (upon which sits Goddess Saraswati), the miraculous cow of plenty that gives whatever is desired.

Kalpavriksha

It is often this wish fulfilling aspect of Girivalam that brings so many pilgrims each Poornima (Full Moon) to the Hill, whatever the difficulty or weather, to perform circumbulation. In fact many pilgrims prefer it when the conditions are extreme (cold, heavy sheeting rain, previous tapas such as fasting and mortification etc) as they believe that the greater the difficulties they overcome in performing girivalam, the greater will be the focus of their sankalpa (intention) and success of their wish.

Kamadhenu

The now deceased Annamalai Swami explains the power of the Hill as thus:-

. . . It is not an ordinary hill. It is spirituality Itself. It has a powerful, magnetic pull to the Self. Seekers who come to this place with the intention of realizing the Self will have untold benefits to do pradakshina on a full moon.

In the proximity of this holy hill the presence of the Self is more powerful and more self-evident than anywhere else. Indian mythology speaks of a wish-fulfilling tree. If you find this tree and tell it what you want, your wish will be granted. Arunachala also has this reputation. This is why so many people come here on a full moon night and walk around it. But very few people come here and ask for their complete freedom, for undisturbed peace.

Arunachala is a light. It shines whether or not you believe in it. It is the light of the Self, and the light of the Self will continue to shine on you whether you believe it or not.

Arunachala is greater than all other religious places. There are other holy, powerful places in the world, but none have the power of Arunachala . . . There is a huge amount of shakti, or spiritual energy, here.

[Annamalai Swami]

Aid to Motorists

Have found a fascinating application at this link here which will help motorists compute road distances to Tiruvannamalai from their native place. Hope it helps.

Arunachala Girivalam

To those who have contacted me recently using the ‘contact me’ facility at the left top of this page, I can only respond to you personally if you include your email address.

In this respect in reply to a nice email from a Malaysian Arunachala devotee (who gave no return address) requesting information on girivalam, I am heretofore answering some of the questions raised in that email. If more particular recommendations or suggestions are required regarding accommodation please get in touch using the ‘contact me’ at the top of the page:-


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The practice of pradakshina consists in making a circuit on foot of a sacred place, a temple, a statue or of some person who is the object of reverence. The circuit is always clockwise, starting from the east towards the south, so that what is thus venerated is always on one’s right hand. People sometimes take a vow to carry out pradakshina of Arunachala or Arunachaleswarar Temple for forty-eight consecutive days, with a view to obtaining certain blessings or else in thankfulness to God.


Specific instructions for Arunachala girivalam are outlined in the Skanda Purana thus:-

38. The learned devotee should put on a clean dress after bath. He should apply sacred ash over his body and adorn himself with Rudraksha beads. Remembering Siva he should take steps slowly.

39-40. He should think about the likelihood of collision with thousands of Devas, invisible Siddhas and other of gaseous forms as well as Manus who walk ahead. He must think about the consequent rush and obstruction to the path. He should be a true devotee and go ahead slowly putting down his step along the path.

41. Or the devotee should circumambulate along with other devotees chanting the names of Siva, singing excellent songs and dancing like Siva.

42. Or he should, with his mind not dwelling on anything else, listen respectfully to my greatness and circumambulate slowly feeling the thrill of the bliss.

43. He must offer different kinds of charitable gifts. He must perform meritorious deeds. He should render assistance to suppliants. He should be pious and merciful in a manner he things best. Thus he should move round.

[Chapter 9, Verses 35-43 inc. Skanda Purana]

The length of the outer girivalam roadway is 14 kms and ideally circumbulation starts in the east at Arunachaleswarar Temple. However nowadays with large crowds thronging the girivalam pathway during full moon, its probably more suitable to start from the place you are at, whether it’s a Temple, Ashram or Hotel with the only essential being (for proper girivalam) is that you should complete the full 14 kms, thus ending up at the original starting place.

Its essential to pay attention to the realities of our time and for this reason I often suggest to first time visitors performing girivalam to have a pair of slippers in their bag in the case of pain or difficulties. Its particularly important for overweight people, diabetics and/or elderly people to protect their feet. Please be gentle with yourself and understand there are NO regulations against wearing shoes on girivalam. Be assured you will not be the only person with shoes performing pradakshina. This is the age of tarred roads, gravel chips and juggernaut lorries hurtling along at 60 kph, so for devotees unused to walking in difficult conditions its best to take it easy.

The importance of Girivalam is not to mortify the body, but to slow the mind. In this respect I would suggest that the most essential aspect of girivalam is DON’T TALK to your companions whilst walking or when stopping at Temples etc.

Another reality in this age of Kali is to be aware that as well as many wonderful Arunachala devotees travelling the Girivalam and visiting Shrines and Temples (including Arunachaleswarar Temple), there will also be a number of male and female expert thieves and pickpockets. Pay attention to your belongings and if its necessary for you to carry large sums of money and/or documents, please make sure to keep such items secreted in hidden pouches or compartments.

A quiet, leisurely walk of the Hillround will take approximately 4-5 hours. But many prefer to go slower and stop at Temples, Tanks and Lingams. My own most enjoyable girivalam took nearly 14 hours to perform, stopping at Temples, and for quiet sitting and also twice at hotels for meals.

When Sri Ramana Maharshi used to perform Girivalam with his devotees it would sometimes take his group up to three days to walk the 14 kms; sleeping at various Temples and often stopping for bhajans, to cook food and rest.

During the 24 hours of Full Moon, the Arunachaleswarar Temple Sannidhis remain open. At each entrance to the Temple visitors will be checked at metal detectors and have their bags examined, so remember to leave your shoes at designated booths located at numerous spots outside the various Temple Gates. No matter one’s condition, the wearing of shoes are not allowed inside the Temple Compound. However, one may wear socks. So to visitors who need to be gentle with their feet, it is advisable to keep a clean pair of socks in one’s bag and after passing into the compound to put them on.

There are many Hotels, Choultries, Ashrams and Rooms available for visiting pilgrims. If one wishes to stay near the Temple, the two largest and most comfortable Lodges are the Trishul Hotel (vegetarians should be aware that the Trishul Hotel restaurant also serves non vegetarian food) and the Ramakrishna Hotel. In the Ramana Nagar area (which is about 2 kms West of the Temple there are a number of Ashrams such as Ramana Ashram, Seshadri Ashram, Andhra Ashram, Siva Sannidhi etc., that offer accommodation to pilgrims – visitors need to make reservations in advance at all of these places.


Virtues of Pradakshina by Sri Ramana Maharshi

"What is there superior to pradakshina? That alone is sufficient. Even if you sit and do japa, the mind will wander, but if you do pradakshina that mind will remain one-pointed even though the limbs and the body are moving. Doing japa or meditation with a one-pointed mind, while moving about, without having any thought other than the japa, is known as absorption while moving (sanchara samadhi). That is why in the olden days pilgrimage on foot, without using any other conveyance, had so much importance.

Giripradakshina is unique. As there are many types of herbs on the hill, the breeze that blows over them is good for the body. Even today there are many siddhas and great souls on the hill. They too go around the hill, but we cannot see them. Because of this, when we do pradakshina we should keep to the left of the road. If we do this, we do pradakshina without causing any inconvenience to them. We also get the merit of walking round these great souls, thereby receiving their blessings. As we do pradakshina, the body becomes healthy and the mind attains the peace of the Self. Because of all these things, pradakshina is an extraordinary sadhana."
[Ramana Maharshi]

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To get more specific guidance regarding the more rarely walked inner path go to this link here. And to this link here for more information on the more commonly walked outer pradakshina pathway.

Incense in India

Of all our senses, the most primal and that which directly affects our brain and mind is our sense of smell. Incense has been and is used in; religious ceremonies, ritual purification, aromatherapy, meditation, mood creation, masking bad odours, creating a fragrant aroma and in ancient times, pleasant-smelling perfumes were offered to royalty and saints and diffused over roads on which revered personages travelled.

Although used in a multitude of cultures throughout the world, some of the oldest references to the use of incense appear in the Atharva Veda, indicating that the use of incense (Hindi=agarbatti) in India dates back to over 3500 years ago.

When used in Hindu rituals, incense purifies the atmosphere like havan fire working through the power of fragrance as in flowers. For Temple worship, incense is not only an offering but serves to purify the atmosphere and calm the mind of Temple visitors enhancing their spiritual awareness. Deities within Hinduism have specific aromas associated with them; Tulsi for Krishna, Kewra for Shiva and Jasmine or Sandalwood for Lakshmi.

According to Ayurveda, an individual's qualities are harmonized when the inherent qualities of various medicinal herbs and flowers are introduced. Herbal ingredients may be prepared as natural incense and used to prevent infections, purify atmosphere and energize prana.

Indian incense-making involves a wide variety of ingredients. In accordance with Ayurvedic principles, all the ingredients that go into incense-making are categorized into five classes: Ether (fruits e.g. Star Anise), Water (stems and branches e.g. Sandalwood), Earth (roots e.g. Turmeric), Fire (flowers e.g. Clove) and Air (leaves e.g. Patchouli).

In Ayurveda astrology it is believed aromas can strengthen planetary energies: Sun: Sage and Camphor, Moon: Jasmine and Sandalwood, Mars: Musk and Camphor, Mercury: Sandalwood and Basil, Jupiter: Lotus and Frankincense, Venus: Nag Champa and Plumeria, Saturn: Cedar and Myrrh, Rahu: Sandalwood and Myrrh and Ketu: Sage and Camphor

Monkey House

This morning I visited the Animal Shelter to consult with its chief veterinarian, Dr. Raju about one of my own dogs.

Animal Shelter with Arunachala

While there I visited the two cows who recently had operations, a horse recuperating from years of neglect, two orphan bonnet macaque monkeys living in the shelter since the death of their mother and of course some nearly 150 dogs either permanently living at the shelter or temporarily resident during treatment and/or sterilization.













I have written many times about the remarkable work done by the Animal Shelter and you can view some earlier postings here and here.

The Animal Shelter was originally intended to treat only homeless dogs. But subsequently many dogs are brought in after road accidents or serious illnesses. In addition an increasingly large number of “owner dogs/pets” are being brought in the Shelter for treatment.

Before the shelter opened there were no small animal specialists within 75 kms of Tiruvannamalai. As the reputation of the Shelter has grown, more and more “owner dogs” are being brought in for treatment. In addition there is an ongoing ABC Sterilization activity at the clinic and around 300 dogs brought to the clinic monthly for treatment.

Current monkey cage

Raja, the monkey's best friend

As well as dogs other animals treated by the shelter (which is open seven days a week plus special emergency services), includes: cats, birds, cows, calves, goats, horses, bullocks, donkeys, pigs, monkeys, squirrels, rabbits, eagles, parrots, peacocks, deer and snakes.

Almost all Shelter services are provided free of cost. However people with owner dogs are asked to pay a small amount, but in the case of financial difficulties, their dogs are given free care. There is no charge for homeless dogs. And to encourage adoption, free medical treatment (and family planning) is provided for life for dogs or puppies adopted from the Shelter.

Of particular concern to me this day was the welfare of two dear orphan monkeys (one of whom is recovering from a broken arm) and the obvious restriction of their small cage. The wish of the Shelter is to construct a cage of around 10 by 15 feet for convalescing monkeys, located inside a quiet area of the Shelter, far from barking doggies.

Size of proposed new monkey shelter

There have previously been many monkeys residing at the shelter. In an earlier posting I wrote about two juvenile monkeys who had been recuperating at the Shelter and were on that day going to a new life at an Animal Refuge specialising in the rehabilitation of monkeys into their natural environment at the Mudumalai Wildlife Sanctuary.

Quiet spot for monkey shelter

Please visit the Arunachala Animal Shelter website to read more about the wonderful work of the Arunachala Animal Shelter and also learn about how to make a donation so that perhaps current and future monkeys staying at the shelter can have a large and comfortable environment in which to recuperate and recover.

Spiritual Questions

Twelve questions were asked of sixteen different Indian spiritual teachers (the majority of whom are still alive) that cover the main issues that arise on a spiritual seeker’s journey to awakening. A sample of videos of the questions and answers of these teachers are available at this link here.

Many of the spiritual teachers come from the tradition of Vedanta, a metaphysical Indian philosophy derived from the Upanishads, and from Advaita Vedanta, a non-dual school of Vedanta philosophy, whose chief spokesman was Adi Shankara, teaching the Oneness of God, soul and the universe.

Most of the teachers are connected with Arunachala, either spending time here or in fact having Ashrams as this place; and the dialogues are based on the teachings of Sri Ramana Maharshi.

To sample one of these taped dialogues watch the now deceased Sri Satchiananda respond to the question:

“It has been suggested that the mind must be destroyed for liberation to occur. Do you have a mind? How to destroy the mind?” go to this link here.

In 1985 I was fortunate enough to be able to spend two months at Anandashram, Kanhangad, Kerala. Many devotees of Arunachala know of this beautiful ashram and of its long, loving links with the Hill. During my stay there I spent time with Mother Krishnabai and Swami Satchidananda and thereafter over the years occasionally wrote to Swamiji with spiritual questions. Even though he probably didn’t remember me, he always wrote lovingly and at length in response to my queries. Because of the link with Anandashram and Swami Ramdas, it was Swami Satchidananda who inaugurated the ashram of Yogi Ramsuratkumar at Tiruvannamalai.

To read an earlier posting about Swami Satchidananda go to my earlier posting at this link here.

Vintage Photographs

Right Click on all photos to view enlargements


Below are a set of vintage photos taken in Tamil Nadu which show the lives of ordinary people at the end of the 19th Century.

Fishermen, Madras, c1870

House Servants, Madras, c1870

Priest Kotagiri Temples, Nilgiri Hills, c1870s

The next four vintage photographs are taken in the late 1940s and show spiritual Tiruvannamalai.

Sacred Grove Shrine, c1940s

Arunachaleswarar Temple, c1940s

Ramana Ashram Gate, 1940s

Sri Ramana, c1940s

Joyful Song to Lord Siva

Here is a lovely joy-filled video of verses excerpted from the Thiruvasagam, which is a Tamil sacred chant sung for Lord Shiva and written by Manikkavachakar in the 8th century

Life of Manikkavachakar:

"Manikkavachakar was born in a village called Vaadavur (Vaatapuri) in Pandya Desa. Because of that people used to call him Vaadavurar. He was sent to school very early. He read religious books, absorbed the lessons therein, and became noted for his devotion to Siva, as also his kindness to living beings. Having heard about him, the Pandya king sent for him, made him his Prime Minister and conferred on him the title of “Thennavan Brahmarayan” i.e., Leader among Brahmins in the south. Though he performed the duties of a minister with tact and integrity, he had no desire for material happiness. His mind was always absorbed in spiritual matters.

Feeling convinced that for the attainment of jnana, the grace of the guru is essential, he kept on making enquiries about it. Once the Pandya king directed the minister to buy a few good horses and bring them to him. As he was already in search of a guru, Manikkavachakar felt that it was a good opportunity and started with his retinue, carrying with him the required amount of gold. He visited all the temples on the way and reached a village called Tiruperundurai. For about a year before that, Parameswara had assumed the form of a school teacher and was teaching the poor children of the village seated on a street pial, near the temple. He had his meal which consisted of only cooked green vegetables, in the house of his pupils everyday by turn.

Well aware of the mental maturity of Manikkavachakar, Iswara anxiously awaited his arrival. By the time Manikkavachakar came, Iswara assumed the form of a Siddha Purusha (realised soul) and sat under a Kurundai (yellow amanth) tree within the temple. Many sannyasis had gathered around him. Manikkavachakar came to the temple, had darsan of the Lord in the sanctum sanctorum, and while doing pradakshina around the temple, saw the Siddha Purusha. He was thrilled at the sight and tears welled up in his eyes. Spontaneously, he lifted his hands above his head in salutation and prostrated at the feet of Iswara. He then got up, and prayed that he, a humble being, may also be accepted as a disciple.

Having come to earth solely to bestow grace on Manikkavachakar, Iswara, through His mere look, gave him jnana upadesa (initiation into knowledge). Manikkavachakar felt indescribable happiness and the upadesa given by Iswara took deep root in his heart. With folded hands and tears of joy, Manikkavachakar went round the guru, offered salutations, stripped himself of all his official dress and ornaments, placed them near the guru and stood before him with only a kaupina on. A deeply felt inspiration resulted in his spontaneously composing and singing beautiful and moving devotional songs in praise of his guru. Iswara was pleased, and addressing him as ‘Manikkavachaka’, commanded him to remain there, worshipping Him and singing His praise. His mission fulfilled, the Lord disappeared.

Fully convinced that he who had blessed him was no other than Iswara Himself, Manikkavachakar was stricken with unbearable grief and fell on the ground weeping and saying, “Oh! My lord, Why did you go away leaving me here?” The villagers were very much surprised at this and began a search for the person who was till then working in their village as a schoolteacher but could not find him anywhere. Then they realised that it was the Lord’s leela. Some time later, Manikkavachakar got over his grief, decided to act according to the injunctions of Iswara, sent away his retinue to Madurai, spent all the gold with him on the temple and stayed there alone.

Hearing all that had happened, the king immediately sent an order to Manikkavachakar to return to Madurai, but then how could he go to the king without the horses? If he wanted to purchase them, where was the money?

Not knowing what to do, he prayed to Lord Siva for help. That night Lord Siva appeared to him in a dream, gave him a priceless gem and said, “Give this to the king and tell him the horses will come on the day of the Moola star in the month of Sravana”. Startled at that vision he opened his eyes but the Lord was not there. Manikkavachakar was however, overjoyed at what had happened, put on his official dress and went to Madurai.

He gave the gem to the king, discussed the auspicious time when the horses would be arriving and then anxiously waited for the day. He did not however, resume his official duties. Though his body was in Madurai, his mind was in Tirupperundurai. He was merely biding time. The Pandyan king, however, sent his spies to Perundurai and found out that there were no horses there meant for the king and that all the money meant for their purchase had been spent in the renovation of the temple. So he immediately imprisoned Manikkavachakar making him undergo all the trials and tribulations of prison life.

Meanwhile, as originally arranged, on the day of the Moola star, Iswara assumed the guise of a horseman transformed the jackals of the jungle into horses, and brought them to the king. The king was astonished at this, took delivery of the horses and according to the advice of the keeper of the stables, had them tied up at the same place where all his other horses were kept. He thanked the horseman profusely and after sending him away with several presents, released Manikkavachakar from prison with profuse apologies. The same night, the new horses changed into their original forms, killed all the horses in the stables, ate them, created similar havoc in the city and fled. The king grew very angry, branded Manikkavachakar a trickster and put him back into prison.

Soon, in accordance with Iswara’s orders, the waters of the river Vaigai rose in floods and the whole of the city of Madurai was under water. Alarmed at that, the king assembled all the people and ordered them to put up bunds around the river.

For that purpose, he ordered every citizen to do a certain amount of work with the threat of dire consequences, should they fail to do their allotted work.

There was in Madurai an old woman by name ‘Pittuvani Ammaiyar’. She was a pious devotee of Lord Siva. She was living alone earning her livelihood by daily preparing and selling ‘Pittu’ (Pittu is sweetened powdered rice pressed into conical shapes). She had no one to do her allotted work on the river bund nor had she the money to hire a person to do it. She was therefore greatly worried and cried. “Iswara! What shall I do?”

Seeing her helplessness, Iswara came there in the guise of a coolie, with a spade on his shoulder, and called out, “Granny, granny, do you want a coolie?” “Yes”, she said, “But I do not have even a paisa in my hand to pay you. What to do?” He said, “I do not want any money and would be satisfied if you gave me a little Pittu to eat. I shall then do the allotted work on the river bund.”

Pleased with that offer, she began making Pittu, but they did not come out in full shape but were broken. Surprised at this she gave all the bits to the coolie. He ate as many of them as he could and went away saying that he would attend to the bund-raising work. Surprisingly, the dough with the old woman remained intact even though she had prepared and given bits of the Pittu to the coolie. The coolie went to the work-spot but instead of doing the work lay down there idly coming in the way of others doing their work.

The king went round to inspect the progress of the work and found that the portion allotted to Ammaiyar remained unattended to. On enquiry, his servants told him all about the pranks of that coolie. The king got infuriated, called the coolie and said, “Instead of doing the allotted work, you are lying down and singing”. So saying, he hit the coolie on the back with a cane he had in his hand. The hit not only recoiled on the king himself, but on all living beings there, and all of them suffered the pain on that account. The king immediately realised that the person hit by him was Parameswara Himself in the guise of a coolie. The king stood aghast. Parameswara vanished and soon a voice from the sky said, “Oh king! Manikkavachakar is my beloved devotee. I myself did all this to show you his greatness. Release him and seek his blessings.”

Soon after hearing that voice, the king went to see Manikkavachakar and on the way, he stepped into the house of Pittuvani Ammaiyar to see her. By that time she had already got into a vimanam (a heavenly car moving through the skies) and was on her way to Kailas. The king was greatly surprised and saluted her and from there he went straight to Manikkavachakar and fell at his feet. Manikkavachakar lifted him with great respect, and enquired of his welfare. The king said, “Please forgive me and rule this kingdom yourself.” Manikkavachakar, looking at the king, said with kindness, “Appah! (a term of endearment) As I have already agreed to serve the Lord, I cannot be bothered with the problems of ruling a kingdom. Please do not mistake me. Rule the kingdom yourself looking after the welfare of the people. Henceforth you will have nothing to worry about.”

So saying, smilingly, he put on the dress of a sannyasin and went about visiting holy places singing the praise of Siva."

[Spiritual Stories as told by Sri Ramana Maharshi]



Thereafter Manikavachakar led a life dedicated to Shiva worship and visited shrines of Shiva throughout what is now Tamil Nadu.

His devotional Tamil songs, praising his Guru, Lord Siva and His Grace which changed his life from worldly to divine were compiled into a single form and named as Tiruvachakam.

There are many autobiographical remarks in his Tiruvachakam which is full of references to the Guru-disciple relationship. This relationship turns afterwards into the lower and beloved relationship. here Manikkavachakar is the bride of the Lord Siva. e speaks of the complete stripping of his soul when he was united to God Siva.

“The Thiruvachakam relates an autobiographical story of the different stages of Manikavachakar’s spiritual life and experience which ultimately enable him to attain bliss ineffable and eternal. It is a torrential outflow of ardent religious feelings and emotions in rapturous songs and melodies. The work may be regarded as a convenient handbook on mystical theology.”
[Ramachandra Deekshithar]

There is a common saying that "Those hearts melted not to Tiruvachakam would melt to no other Vachakam". Tiruvachakam, particularly, the very first decad 'The Civapuranam' is daily sung in Temples and homes throughout Tamil Nadu.