Lord Siva Column of Light: Siva Purana

Most devotees are familiar with the legend of the manifestation of Lord Siva as an effulgent column of light without beginning or end, as represented in the Skanda Purana. Below is the legend as represented slightly differently in the Siva Purana.

Chapter Seven

(Siva manifesting as a column of fire in the battlefield)

Isvara said:—

1. Dear children, hail to ye. I hope the universe and the race of the deities, under my suzerainty, flourish in their respective duties.

2. O Gods, the fight between Brahma and Visnu is already known to me. This agitation on your part is like a redundant speech.

3. Thus the consort of Amba consoled the concourse of devas with honey-like speech sweetened with a smile in the manner of appeasing children.

4. In that very assembly the lord announced his desire to go to the battlefield of Hari and Brahma and accordingly issued His directive to a hundred of the commanders of his attendants.

5-6. Different kinds of musical instruments were played to announce the start of the journey of the Lord. The commanders of the attendants were in readiness fully bedecked in their ornaments, seated in their respective vehicles. The lord, consort of Ambika, mounted the holy chariot shaped like Omkara from front to the back and embellished in five circular rings. He was accompanied by his sons and Ganas. All the devas, Indra and others, followed.

7. Honoured suitably by the display of banners of various colours, fans, chowries, scattered flowers, music, dance and the instrument players, and accompanied by the great goddess (Parvati), Pasupati (Siva) went to the battle-field with the whole army.

8. On espying the battle, the lord vanished in the firmament. The play of the music stopped and the tumult of the Ganas subsided.

9. There in the battlefield Brahma and Acyuta desirous of killing each other were awaiting the result of the Mahesvara and the Pasupata weapons hurled by them.

10-11. The flames emitted by the two weapons of Brahma and Visnu burned the three worlds. On seeing this imminent untimely dissolution the bodiless form of Siva assumed the terrific form of a huge column of fire in their midst.

12. The two weapons of fiery flame potential enough to destroy the entire world fell into the huge column of fire that manifested itself there instantaneously.

13. Seeing that auspicious wonderful phenomenon assuaging the weapons they asked each other "What is this wonderful form?"

14. "What is this column of fire that has risen up? It is beyond the range of senses. We have to find out its top and bottom."

15. Jointly deciding like this, the two heroes proud of their prowess immediately set about assiduously in their quest.

16-18. "Nothing will turn up if we are together". Saying this, Visnu assumed the form of a Boar and went in search of the bottom. Piercing through the netherworlds and going very far below, Visnu could not see the root of the fiery column. Utterly exhausted, Visnu in the form of a Boar returned to the former battle-ground.

19. Dear one, your father, Brahma who went high up in the sky saw a certain bunch of Ketaki flower of mysterious nature falling from above.

20-21. On seeing the mutual fight of Brahma and Visnu, lord Siva laughed. When his head shook, the Ketaki flower dropped down. Although it had been on its downward course for many years, neither its fragrance nor its lustre had been diminished even a bit. The flower had been intended to bless them.

22-23. (Brahma said) "O lord of flowers, by whom had you been worn? Why do you fall? I have come here to seek out the top, in the form of a swan." (The flower replied) "I am falling down from the middle of this primordial column that is inscrutable. It has taken me a long time. Hence I do not see how you can see the top."

24-25. "Dear friend, hereafter you must do as I desire. In the presence of Visnu you must say like this. O Acyuta, the top of the column has been seen by Brahma. I am the witness for the same." Saying this he bowed to the Ketaki flower again and again. Even falsehood is recommended in times of danger. So say the authoritative texts.

26. (Returning to the original place) on seeing Visnu there, utterly exhausted and lacking pleasure, Brahma danced with joy. Visnu, in the manner of a eunuch admitting his inability (to a woman), told him the truth (that he could not see the bottom). But Brahma told Visnu like this.

27-28. "O Hari, the top of this column has been seen by me. This Ketaki flower is my witness." The Ketaki flower repeated the falsehood endorsing the words of Brahma in his presence. Hari, taking it to be true, made obeisance to Brahma. He worshipped Brahma with all the sixteen means of service and homage.

29. The Lord taking up a visible form in order to chastise Brahma who practised trickery, came out of the column of fire. On seeing the lord, Visnu stood up and with his hands shaking with fear caught hold of the lord's feet.

30. It is out of ignorance and delusion about you whose body is without a beginning or an end that we indulged in this quest prompted by our own desire. Hence O, Sympathetic Being, forgive us for our fault. In fact, it is but another form of your divine sport.

Isvara said

31. "O dear Hari, I am pleased with you, because you strictly adhered to truth in spite of your desire to be a lord. Hence among the general public you will have a footing equal to mine. You will be honoured too likewise.

32. Hereafter, you will be separate from me having separate temple, installation of idols, festivals and worship."

33. Thus, formerly, the lord was delighted by the truthfulness of Hari and offered him a footing equal to his own even as the assembly of the devas was witnessing the same.

Chapter Eight

(Siva's forgiveness of Brahma)

Nandikesvara said:--

1. Mahadeva then created a wonderful person, Bhairava, from the middle of his brows to quell the pride of Brahma.

2. This Bhairava knelt before the lord in the battle-field and said—"O lord, what shall I do? Please give me your directives quickly."

3. "Dear, here is Brahma, the first deity of the universe. Worship him with our sharp-pointed quick-moving sword."

4. With one of his hands he caught hold of the tuft of Brahma's fifth head that was guilty of haughtily uttering a falsehood, and with the hands he furiously shook his sword in order to cut it off.

5. Your father trembled like a plantain tree in a whirlwind, with his ornaments scattered here and there, his cloth ruffled and loosened, the garland displaced, the upper cloth hanging loose and the glossy tuft dishevelled, and fell at the feet of Bhairava.

6. Meanwhile the sympathetic Acyuta desirous of saving Brahma, shed tears over the lotus-like feet of our lord and said with palms joined in reverence just like a child lisping words of entreaty to its father.

Acyuta said:—

7. O Lord, it was you who gave him five heads as a special symbol, long ago. Hence please forgive him his first guilt. Please favour him.

8. The lord thus requested by Acyuta relented and in the presence of all devas asked Bhairava to desist from punishing Brahma.

9. Then the lord turned to the deceitful Brahma who bent down his neck and said "O Brahma, in order to extort honour from the people you assumed the role of the lord in a roguish manner.

10-11. Hence you shall not be honoured, nor shall you have your own temple or festival.

Brahma said:—

O Lord, be pleased. O flourishing one, I consider this sparing of my head itself a great blessing and a boon. Obeisance to Thee, the lord, the kinsman, the originator of the universe, the forbearing, the forgiver of defects, the benevolent one, wielding the mountain as his bow.

Have a Blessed Mahashivaratri

2020 Mahashivaratri Legends and Significance

Each month there is day known as Sivaratri and once a year there is Mahashivaratri (maha=great) -- the Great Festival of Shiva. The dates of these occasions correspond to certain phases of the new moon when it is believed that the mind (which is adversely affected by the power of the moon) is less susceptible to low, animalistic forces and thus more tractable to the power of meditation and prayer.

It is for this reason that Mahashivaratri is believed to be the one 24-hour period in the year which is of the greatest benefit. It has been stated in the scriptures that if a man fasts, stays awake and meditates for the whole of Mahashivaratri, it will give him his best chance to achieve mastery of the mind and attain liberation.

Mahashivaratri always falls on the fourteenth day of the dark fortnight of Phalguna (February-March), and is dedicated to the worship of Lord Shiva. (Mahashivaratri in 2020 falls on Friday, February 21st). On this day devotees sing Shiva bhajans, recite verses from scriptures, offer prayers in the morning and evening, and some observe fasting throughout the day. People visit Shiva Temples and in the case of Arunachala, premier Shiva site of South India, circumambulation of Arunachala Hill is observed by many.

The name Shiva signifies a quality that means 'Auspicious' or 'The Auspicious One'. To a few, Shiva is Paramatman, Brahman, the Absolute, but many more prefer to see Shiva as a personal God given to compassion for his worshippers, and the dispenser of both spiritual and material blessings. Related to the Absolute concept is Shiva as Yoganath, the Lord of Yoga, wherein he becomes teacher, path and goal. As such he is the Adi Guru or Highest Guru of sannyasins who have renounced the world to attain the Absolute.

One of the early traditions, is Shiva in the form of Dakshinamurti; the South-Facing Guru. In this form, seated on a low platform, with one leg hanging down in front, he communicated the Sanatana Dharma or Eternal Wisdom to the four Kumaras who appeared early in creation. The Guru spoke no words but taught them by the transmission of mind-to-mind, and its purpose was to show that man can realise the Absolute when the human mind is in complete equipoise with the Cosmic Mind.


 

Dakshinamurti

 

While almost all other festivals are celebrated during the day, Mahashivaratri is celebrated at night: and night stands for all that is evil; ignorance, darkness, sin, violence, treachery, falsehood, and misfortune. Mythology says that Shiva appeared to save the world from Tamoguna (darkness and ignorance).

There are a number of legends connected with the origin of Shivaratri. One such legend is that Lord Shiva and the Goddess Parvati were married on this day.


 

Lord Shiva and Goddess Parvati Marriage

Our own Arunachala legend, proclaims it to be the day Lord Shiva appeared as a luminous Jyotilingam before Brahma and Vishnu.


 

Lingodbhavamurti (Ellora)

On Mahashivaratri, Lord Shiva is Lingodbhavamurti, the pillar of fire that spans all, with no beginning and no end. The devout believe that they are on their way to oneness with Shiva, that they will join with the Supreme after hours of darkness spent in fasting and prayer. The worship of Lingodbhavamurti is with the leaves of the bilva, gathered from quince trees. The lingam is showered, unceasingly, with basketfuls of these, and other flowers, (just as the hunter in the below legend once did).

And it is believed that on the day of Mahashivaratri, all twelve Jyotirlingams of India manifested.

 

12 Jyotilingams

 

Shiva Purana legend about the Hunter and the Lingam:-

“In ancient times, a Bheel (forest inhabitant) named Gurudruha trudged through a forest to hunt deer. At night, without having sighted a single animal, he climbed a Bilva (Aegle marmelos) tree on the banks of a lake. Later at night, a doe arrived to drink water. Gurudruha aimed his bow and arrow at her. While aiming, he unknowingly dropped some Bilva leaves and his drinking water below on a Shivalingam that happened to be under the tree. The deer then requested him to allow her to entrust her fawns to her husband, after which she would return. After much haggling he agreed.

While awaiting her return, he stayed awake by aimlessly plucking leaves and dropping them below. Again they fell on the Shivalingam. Thus he unknowingly performed its puja (worship) while remaining awake all night. Finally the doe returned with her family, She informed him that along with her, he'd have to kill her family too. As he aimed, some more leaves fluttered down on the Shivalingam.

The collective punya (spiritual merit) accrued from the puja performed unknowingly, eradicated all his sins. This purified his heart. Repenting his flawed life of sin, he set the deer free. As he sat repenting, Lord Shiva manifested in front of him and granted him a boon, "You shall be born in a town known as Shrungver, as a man named Gruha. Lord Vishnu will grace your home as Lord Rama and redeem you." (This event is described in the Ramayana.) Shiva also blessed the deer, which attained a better destiny.”

Another legend of Mahashivaratri traces the origin of this festival to the churning of the Ocean of Milk by devas (gods) and asuras (demons). It is said that when both gods and demons were churning the Ocean of Milk to obtain amrita (water of immortal life), they came across many unusual substances, including the deadly poison Kalakuta. As soon as they touched the poison, it exploded into poisonous fumes that threatened to envelope the entire Universe with darkness.


 

Churning the Ocean

When the destruction of the Universe seemed inevitable, the gods ran for assistance from Brahma and Vishnu, but neither was able to help. At last they ran to Lord Shiva, who raised his trident and condensed the fumes. In order to save the creation, Shiva swallowed the poison without spilling a single drop. The poison left a dark blue mark on Shiva's throat. The gods praised and worshipped Shiva for saving the Universe.

 
 

Lord Shiva drinking the poison

 

The Ocean of Milk represents the ideal world that is full of peace and happiness for all human beings. Churning the Ocean of Milk signifies the human activity in the world. The amrita symbolizes happiness and the poison represents human greed and selfishness. Shiva symbolizes the atman (self), and worship of Shiva denotes meditation and contemplation by an individual on his or her own self.

Thus the only way to achieve peace and happiness is by worshipping Shiva at night, that is, by meditating on one's own self during the night when the individual is free from the distractions of the physical world. When the individual attains self-knowledge, he or she can live in the world without being affected by anger, greed, and selfishness, the three enemies of one's soul. Mahashivaratri symbolizes the worship of the atman within.

At Suruttapalli (located in Chittoor District of Andhra Pradesh), there is a unique Temple. It is at this place that Lord Shiva is depicted drinking the poison (karma) of the world with Goddess Parvati holding his head in her lap so that the poison does not spill back out into the world. It is thought that by going there and in particular by performing puja there, that bad effects of karma may be averted. 

Lord at Surattapalli

Because at Suruttapalli Lord Dakshinamurti (Jupiter) can be found in the rare form in which his Shakti is present, it is believed that this symbolises that the Goddess is present to take hold of the pain and suffering of devotees and expiate their bad karma.

On the night of Mahashivaratri one can devote oneself to the chanting of the Vedic Rudram, or the five-syllable mantra of Shiva - Om Namah Shivaya - and on meditating on Him, thereby remembering one's ultimate goal, which is God Realization, the purpose of human birth. By ascending to the top of Arunachala within oneself, and trying to experience the presence of the God Shiva within as one's very own self, and simultaneously as the Universal Self permeating the entire universe, one draws close to Lord Shiva on this night.

On this day it is easy to please Lord Shiva by fasting and prayer. The main prayer is usually conducted during the night. Every three hours the devotee worships Lord Shiva in the form of a Shiva Lingam and bathing the Lingam with milk, ghee, honey, curd, rose water, etc. Lord Shiva is also greatly pleased by the offering of Bilva leaves. This worship is replicated in the worship at the Arunachaleswarar Temple which will take place tonight:

 

Invitation and Schedule

1st Kala Puja Night (21st February) 7.30 p.m.

2nd Kala Puja Night (21st February) 11.30 p.m.

3rd Kala Puja Morning (22nd February) 02.30 a.m.

4th Kala Puja Morning (22nd February) 04.30 a.m.

Midnight 21st-22nd February Special Pooja and Alankaram to Sri Lingodbhava Moorthi. 

All Are Invited

To find out more about the signifiance of Mahashivaratri and learn how it is celebrated elsewhere in India, go to this link here.

Parvathamalai Archive of Blog Postings

In response to those requesting information about Parvathamalai, below are a list of my postings of this sacred place. I will enlarge this archive when I make new postings on the Hill.

Parvathamalai, which is located a short distance from Arunachala lies in its sacred powerful influence as stipulated in the Skanda Purana.

Temple on Summit of Parvathalamalai

Parvathamalai Hill and Temple 

[18 October 2014] 

Information about the Hill and Temple located on the summit. Legends and mythology connected with the Hill. 

Thavathiru Veera Vairakiya Moorthy Swamigal and Parvathamalai 

[October 27, 2014] Legend connected with the great saint who lived at Parvathamalai and performed a famous miracle at Tiruvannamalai. 

Arunachala from Summit of Parvathamalai

Parvathamalai—Girivalam, Accommodation, Routes: 

[22 March 2015] 

Details of how to climb Parvathamalai and information about accommodation both at the Hill base and on the summit. 

Parvathamalai Summit: 

[31 March 2015] 

Information about the summit of the Hill including mythology and legends associated with the Hill. 

Parvathamalai Girivalam: 

[21 February, 2017] 

Photographs and History of 25 km Parvathamalai girivalam path. Information about Temples and Accommodation on Girivalam. Hints and suggestions. 

Carrying 2014 Karthigai Deepam pot up Arunachala

Every year during Deepam five earthen-pot lighted lamps, representing the five elements, provide the flame for the single Bharani Deepam which fisherman carry to the top of the mountain for use as the source-light for the Krittikai Deepam. It is also they who are entrusted with carrying the Deepam Cauldron up to the top of the Hill prior to the day of Mahadeepam. 

The Deepam cauldron is hauled up the slopes of Arunachala supported by poles inserted into the cauldron’s rings. The unique privilege for taking the flame (source-light) and cauldron up the Hill and also for the actual lighting of the Deepam Flame is always given (for long as the Hill’s recorded history) to men of the fishing caste. 

The reason for the extraordinary grace shown to the fishing clan reputedly is explained by a famous legend of the time the Goddess Parvati was adopted by the king of the fishermen. A version of the story appears below. 

Becoming a Fisherman 

"Once, the Lord was explaining to the Goddess the secret import of the Vedas. However, the Goddess who was listening to the Lord, seemed to be beset with some anxiety and was otherwise engrossed. It was, therefore, apparent that She was listening in name only. The Lord noticed this and said that as She was not paying full attention to the important things discoursed by him she should be born in the fisherman’s community. The Goddess lamented this and the Lord assured Her that She would be born to the king of fishermen and that He (The Lord) would in due course come to wed her. 

Ganapathi and Subrahmanya, the sons of the Lord were greatly perturbed by this and in their frenzy, considered the books of the Vedas to be the cause of the trouble and threw the offending books into the sea. The Lord took Nandikeswara to task for having allowed Vinayaka and Subrahmanya to go to Him without knowing His convenience and cursed him to become a shark in the sea. Any curse on Ganapathi would recoil on Him (the Lord) and hence the Lord did not impose any curse on him, however, Subrahmanya was cursed to become the dumb son of a merchant. 

There was a place called Pakam on the eastern seashore of the Pandya Kingdom which was inhabited by fishermen and their king of the great fisherman clan of Paravar, was a great devotee of Lord Siva. The king had no children and one day, when he went to the sea for fishing, found a crying female child lying under a Pinnai tree (or Punnai, Calophyllam Inophyllam) on the seashore. He picked the child up with great joy and handed it to his wife saying that it was a gift of the Lord. His wife brought up the child very affectionately and adorned it with various jewels. The child grew to be a girl who constantly meditated on Lord Siva. 

As ordained by the Lord, Nandikeswara became a shark and caused havoc to the fishermen’s boats sailing in the sea. The king of the fishermen took considerable pains to catch the shark – but all was in vain. The king therefore announced that he would give his daughter in marriage to any person who would catch the shark. 

The Lord appeared in the guise of a young fisherman before the king of fishermen, who was struck with the personality and bearing of the young newcomer. To the king’s enquiry He replied that he was a fishermen and could net any big fish or shark. The king told him of the prize offered for netting the shark infesting the area. The newcomer went to the sea and in no time netted the shark. 

The king and his men were astonished at the feat. And happily gave to the newcomer his daughter in marriage and celebrated the wedding immediately. The bride and bridegroom immediately appeared as Siva and Parvati on their Vrishabha mount and the shark also appeared as Nandikeswara. 

The king of the fishermen prayed to the God extolling Him for the great kindness shown to an ordinary and illiterate man like him. The Lord told him that as he has he had been yearning to get a child for so long, he had sent Parvati as his daughter and He came himself came to wed Her. The Lord also blessed the king to have all prosperity and at the end of his life to become a denizen of Sivaloka. Then the Lord instructed Parvati about the secret import of the Vedas and She eagerly and earnestly listened to the discourse." 

Game of Dice and Annapoorna

The legend of Shiva and Parvati’s Game of Dice, explains the creation of the phenomenal world in that before they begin to play, they are the androgyne, Ardhanarisvara and locked in union; with no distinction between consciousness and its contents, and no world.

To learn more about the role of Siva-Sakti go to this link here:





There are many subtleties and esoteric meanings connected with the mythology and legends of Arunachala. One of the most famous being that of Ardhanarishvara - a form of the divine which is particularly celebrated at Arunachala and not more so than during the festival of Deepam and on the day of Bharani Deepam. To read more go this link here:

The game of dice between Shiva and Parvati symbolises the beginning of manifestation.When Parvati takes the dice and begins to play, she separates herself from Shiva so that they become two different players thus initiating fragmentation and the creation of the phenomenal world. Shiva represents consciousness, and Parvati represents prakriti.

At first Shiva beats Parvati, but then more is wagered and Shiva loses all his attributes to Her. After losing the game, and seemingly losing his powers, Shiva accepts the defeat with a shrug of his shoulders and withdraws into the forest to meditate. Symbolising that consciousness can detach itself from its experience and from its own contents, and withdraw into a peaceful state.

In the forest Shiva meets Vishnu who offers to help. Afterwards Shiva wins back all he previously lost and causes Parvarti to accuse him of cheating. Vishnu reveals to Parvarti the secret of Shiva’s victories. “My spirit entered the dice. The dice moved not according to your moves but according to my wish. So neither has Shiva really won nor have you really lost. The game was an illusion; your quarrel a product of delusion.”

Shiva tells Parvati that the world is an illusion, nature is an illusion, matter is a mirage, and even food is just maya. Parvati, mother of all material things including food, loses her temper, saying; "If I am just an illusion, let's see how you and the rest of the world get along without me," and disappears from the world. Her disappearance causes havoc in the cosmos. Time stands still and in the grip of a terrible drought, the earth becomes barren. Seeing such suffering, Parvati's heart melts and she appears at Kashi to give relief.





Hearing of her return, Shiva presents himself to Parvati with other hungry mendicants. The Goddess feeds him, and Shiva admits that food cannot be dismissed as mere illusion as it is required to nourish the body in which resides the Atma.

Since that time, Parvati is worshipped as Annapoorna Devi, the Goddess of food and sustainer of prosperity. Legend has it that Shiva made an agreement with Goddess Annapoorna that she look after life before death, ensuring that no one goes hungry in the sacred city of Kashi, while he will ensure they receive liberation.

In 2011, the date of Annapoorna Puja is April 11 and is mainly performed by women. For more details of Annapoorna Puja observances go to this link here:

To listen to the Annaporna Strotram with English translation watch the video below.





Or go direct to this link here:

Garuda Mythology

I have written about Garuda worship at Samudram Erie several times on Arunachala Grace, so thought it might be interesting to give more information about the mythology of the Garuda and its worship in the form of the Brahminy Kite.







For particulars about the Brahminy Kite and some excellent photographs check out my Arunachala Bird Blog at this link:


In the words of Ven. Jampa Choskyi

“The Garuda is regarded as the King of Birds. Its name derives from the root Gri, to swallow as the Garuda devours snakes.

The snake represents the subconscious or hidden aspects of the mind; the feelings and thoughts which crawl underneath the surface. The Garuda can perceive these tiny snake like aspects and fall upon them. Similarly, by practising awareness we can develop wisdom which can perceive the workings of our mind in the most beneficial way.

The Garuda is represented with a human upper body, big eyes, beak, short blue horns, yellow hair standing on end, bird's claws and wings. However, sometimes, he is represented in human form with wings.

The Garuda which comes out of its egg fully grown symbolises the space element and the power of the sun, which dries up water. He represents spiritual energy which devours the delusions of jealousy and hatred. Because of his large wings, he represents openness and freedom of mind unaffected by emotional conflicts. Garuda symbolises the wise mind which reaches everywhere and brings about growth and wisdom.

The emerald, which is sometimes called the Garuda stone is considered a protection against poison and Garuda images appear in Jewellery as a protection against snake bite.”

The Brahminy Kite is believed to be the vahana (mount) of Lord Vishnu and revered throughout India as Garuda. It is regarded as an auspicious omen with such strong mystic powers that even its shadow acts as an antidote to the poison of a snake.

For a recommended narrative entitled ‘The Glorious Garuda’ check out this link here.


Find out about the story of the birth of Garuda from this very nice ‘You Tube’ Kids Animation Movie (for the kid in all of us)

Or read about The Birth of Garuda taken from the Mahabharata

The Birth of Garuda
[Maha:1.16-35]]

"The great sage Kashyapa, the wish-born son of Lord Brahma, was married to the two daughters Kadru and Vinata of Daksha. (Kashyapa was married to many more women, some of them the daughters of Daksha.) Both these sisters were of great beauty and jealous of each other. Kashyapa was exceedingly pleased with both of them and offered to grant each of them a boon.

Kadru said, "Let a thousand sons of incomparable strength and valor be born to me!" Kashyapa said, "So be it!", and to Kadru were born the race of serpents, a full thousand of them, endowed with great strength.

When it was her turn to chose her boon, Vinata said, "Let two sons be born to me, who shall eclipse the sons of my sister in strength, valor and fame." Kashyapa said, "So be it!"

In due course of time, Vinata laid two eggs. She gave them to her maid-servants for safe-keeping. They put these two eggs in warm containers and guarded them day and night. Five-hundred years passed, but the eggs had not hatched. Vinata grew impatient, for her sister already had a thousand snakes as her offspring. She broke open one of her eggs. The embryo in it had the upper part fully developed, but its lower half was still to be formed. The child grew angry at his mother and said, "How could you be so impatient? You have nearly killed me by your rash act. I curse you to slavery! Do not disturb my brother in the other egg. If you wait for another five hundred years, he shall be the means of delivering you from your servitude."

Some time after this, the two sisters Kadru and Vinata were involved in an argument. Kadru asked her sister, "Sister, what is the color of the divine horse Uchaishravas that belongs to Indra?"

Her sister replied, "It is of a flawless white color, right from its nose to its magnificent tail."

Kadru said, "You are wrong. While it is true that his face and his body are of a flawless white color, I think that his tail alone is a shiny black color. Tell you what, let us have a bet on this topic. If you are right, I shall become your slave. If I am right, you must become my slave instead."

Vinata accepted the bet. She was confident that she would win. Kadru knew that the horse was white through and through, so she hatched a plan. She called her sons and said, "I have bet with your aunt that the horse Uchaishravas possesses a black tail. You must make my words come true. Go forth and entwine yourself around his tail and give it a black appearance."

The snakes did not want to be a part of this deception. Kadru became exceedingly angry. She said, "How dare you disobey the command of your mother? There is no use in having offspring that disobeys my commands. I curse that all you will be destroyed by fire before too much time has elapsed!"

When Lord Brahma heard this curse, he further strengthened it by saying, "So be it!". When Kashyapa heard how his sons were cursed, and that his father Brahma had also sanctioned it, he went to Brahma and pleaded with him to mitigate the curse.

Brahma said, "Your sons are wicked. Their poison is threatening to destroy all creation. If left unchecked, nothing else can live on the earth. However, not all of them shall be destroyed. Those who are virtuous, who did not swerve from the path of truth shall be saved." Thus comforting his son, he taught Kashyapa an infallible Mantra to neutralize the poison of the snake. (This is how Kashyapa worsted his son Takshaka in a challenge, by reviving a banyan tree that had been reduced to ashes by the serpent's venom).

Meanwhile, the Nagas decided after a consultation among themselves that it was better to do their mother's bidding. The blackest among them went and entwined themselves around the tail of Uchaishravas. When the two sisters arrived, the tail of the horse was as dark as night. According to the terms of the wager, Vinata became the slave of her sister. She had to serve Kadru and the serpents as their servant.

When the appointed time came, Garuda emerged, radiant like the sun and Agni, from his egg-shell. His lustre was like that of the fire that would consume all creation when this world would end. The Devas in heaven suddenly beheld this bright shining light and nearly became blind.

Indra then asked Agni, "Tell me, O Fire, who is this second Fire who rivals you in brightness? It appears as if the end of the world is near!"

Agni then replied, "My King, This is Garuda, the son of Kashyapa and Vinata. He is destined to be the King of the birds. His father had granted a boon to his mother that he will surpass all the immortals in his lustre and glory, and that is what you all are being blinded by."

Upon hearing this explanation, all the Devas started to extol the virtues of Garuda. They said, "O Son of Kashyapa, thy lustre out shines us all. Thou art a great Rishi, knowledgeable in the Vedas and other branches of knowledge. Thou art greater than Agni. Thou art like the fire that shall burn all creation at the end of the world. Thou art our great protector, the ocean of holiness. None is purer than thee. Thou art the dispeller of darkness. We are unable to bear thy divine radiance, for it is threatening to burn us. O terrible one, O mighty Garuda, please reduce your brightness, so that we can see you normally."

Upon hearing this prayer from the celestials, in obedience to their requests, Garuda reduced his brightness a thousand fold, enabling them to see him clearly. Like his mother, he also became the servant of Kadru and her sons.

One day, Kadru commanded Garuda to take her and her sons to a region in the middle of the oceans, which would be a suitable habitat for the Nagas. So Garuda carried his half-brothers and their mother on his back, and started to ascend in the sky. As he got closer to the sun, the snakes started to wilt in its great heat. Kadru prayed to Indra, the friend of her sons, to save them. Thereupon Indra commanded the clouds and caused refreshing rain to fall on them. It revived the snakes. They and their mother reached the safety of the island called Ramaniyaka.

The island was beautiful, covered with dense forests, filled with trees of every kind. However, the snakes were not satisfied. The said, "O Garuda, take us to some better place. You must have seen something more suitable while you were flying. Take us there."

Garuda had grown tired of doing his half-brothers' bidding. He turned to his mother Vinata and said, "O Mother. Why is that we have to do everything these snakes say? Whence have we become their servants?"

Then Vinata recounted to him the story of the bet she had made with Kadru. Garuda then turned to his brothers and said, "I no longer wish to be a servant. Tell me, what should I do that I may be rid of this slavery? How may I save myself and my mother from this plight?"

The snakes replied, "Know that Amrit has been fixed as the portion of the Devas alone. They guard it zealously. If you bring us this divine Amrit, we shall release you and your mother from bondage."

So the great bird resolved to save himself and his mother by obtaining Amrit. He asked his mother, "Tell me mother, how can I obtain Amrit? I can fly all the way there, but I will need a great amount of food to accomplish this feat. Tell me where I might find such food?"

Vinata said, "In a remote place in the midst of the ocean, a great tribe of Nishadas (a local tribe) reside. They have turned their mind towards evil. You may eat them for food. Just take care that you do not inadvertently consume a Brahmana."

Garuda said, "I shall eat the Nishadas mother. However, how shall I be able to identify a Brahmana?"

His mother replied, "You can tell a Brahmana apart by his Brahma-Tejas (divine-lustre). If you eat a Brahmana inadvertently, you can identify him by the way he burns your throat. If such a thing happens, immediately release him, for the great anger of a Brahmana can even destroy the Gods!"

After assuring his mother that he will take care, Garuda took to the skies. He consumed innumerable Nishadas who were fishermen. Once, he felt a great fire burning in his throat, and realized that he had swallowed a Brahmana. He immediately released him and then continued his destruction of the Nishadas.

Despite eating all the Nishadas he did not fell satiated. He met his father Kashyapa on the way and asked him to indicate suitable food.

Kashyapa blessed his son and said, "If you continue along your way, you will see an elephant who is dragging a tortoise who is his elder brother. In their previous birth, they were two Rishis named Supritika and Vibhavasu. They quarreled over property and cursed each other to be born as an elephant and tortoise respectively. They are still quarrelling in this life. If you eat them, your hunger shall be appeased. May you be successful in your quest!"

Garuda encountered the animals mentioned by his father on the banks of a lake. He devoured them whole and satisfied his great hunger. He came upon a tree, whose branches broke away when he sat upon them. Sages called the Valakhilyas were performing a penance on that branch. When Garuda saw that they were falling down, he carried the whole branch in his claws. It was then that he got the name of Garuda, which means bearer of heavy weight.

Meanwhile, the Devas saw a wondrous sight. All their weapons rose from their holsters and started turning on each other. Indra's favorite thunderbolt started quivering in fright. Meteors and comets started to shoot in the sky.

Alarmed by these ill omens, Indra asked his preceptor Brihaspati, "Sire, What do these ill omens mean? Even when the Asuras were assaulting the heavens such a thing never came to pass. What can be the cause of this confusion?"

His preceptor replied, "Know that the great bird Garuda, resolved upon obtaining Amrit, to free himself and his mother from bondage, is flying to attack you all. He is of great energy and of immeasurable strength. If you hope to save Amrit, you have prepare for battle."

Indra then ordered the rest of the Devas to take up battle positions. He himself strode in front of his army, resolved to thwart the goal of Garuda.

Garuda appeared in the skies, facing the Devas. The great battle began. The Devas were sorely harassed by the flying bird, he of immeasurable strength. He mangled them with his claws and beak. Vayu attempted to blow him from the skies by raising a dust storm. Garuda parried this thrust with a counter wind generated from his mighty wings. All the celestials were routed. The Sadhyas and Gandharvas fled to the east. The Rudras and Vasus fled to the south. The Adityas fled to the west, and the Ashwini twins fled to the north, unable to bear the onslaught of Vinata's son.

At last, after killing a large number of the warriors ranged against him, the King of birds approached the place where Amrit was. It was surrounded on all sides with great flames that reached up to the sky. Garuda made his mouth very large and flew to the ocean. He swallowed the contents of many rivers and put out the flames guarding Amrit with it. He then assumed a tiny form and approached the vessel containing the nectar. He saw that a wheel with razor sharp edges was spinning very fast, intending to destroy all who came near. With his great speed, Garuda passed through between the spokes of that wheel. He saw that two great snakes were guarding the vessel beyond. He generated a great dust storm and blinded them. He then mangled them to death. He broke open the mechanism that was guarding the nectar, and rose to the skies, carrying the vessel in his claws.

When Indra saw that Amrit was being stolen, he discharged his potent weapon Vajra towards Garuda. In respect to the Rishi (Dadichi) from whose bones that weapon had been crafted, Garuda shed exactly one feather. Otherwise he was unharmed and continued on his way. Despite having possession of the divine nectar that would have made him immortal, he did not partake of it, intending to fulfill his promise to his brothers.

He met Lord Vishnu on the way. Vishnu granted him a boon, in appreciation of his selflessness. Garuda chose the boon that he should always be higher than Vishnu, and that he would be immortal, even without the aid of Amrit. Vishnu granted him this boon and set him on his flagstaff, thus giving him a great position. He then said to the bird, "Know that your half brothers are evil. If they drink Amrit and become immortal, much harm shall come to the world. You have only undertaken to bring the nectar to them. Use some stratagem and prevent them from drinking it."

Accordingly, when Garuda reached the isle where the snakes were, he set the pot of Amrit before them. He then said to them, "I have brought Amrit to you. As per our agreement, you should release me and my mother from bondage."

The snakes said, "So Be it!", and started to advance towards the vessel containing the nectar.

Garuda said, "It has been said that, before beginning a great task, one should purify yourself. All of you are unclean, finish your ablutions before you partake of this nectar."

Agreeing to this advice the snakes went to the river to purify themselves. Indra, who was waiting for just such an opportunity, stole the vessel and restored it to its place among the Devas. Thus the evil snakes were thwarted at their bid to attain immortality.

Since the Amrit had been placed on Kusa grass, that grass became sacred to the Gods from that day. Since Garuda had helped him, Indra desired his friendship and got it. They divided the rule of the world amongst themselves. Garuda got the overlordship of birds and other flying creatures, while Indra got the rest. And obedient to the command of Vishnu, Garuda became his faithful mount. In return, he got the boon that snakes should become his food."

Arunachala Deepam Origins and History

To read more about the traditions and mythology of Deepam as is celebrated at Arunachala, please visit the following earlier postings on Arunachala Grace.


http://arunachalagrace.blogspot.com/2008/12/arunachala-deepam-festival.html

http://arunachalagrace.blogspot.com/2008/12/bharani-deepam-2008.html



Festival of Light

Part 1
http://arunachalagrace.blogspot.com/2008/11/karthigai-deepam-south-india.html


Part 2
http://arunachalagrace.blogspot.com/2008/12/deepam-festival-part-two.html


Part 3
http://arunachalagrace.blogspot.com/2008/12/deepam-festival-part-three.html


Part 4
http://arunachalagrace.blogspot.com/2008/12/festival-of-light.html

Deepam Goddess

Deepam as celebrated at Arunachala, is traditionally connected with the Hill and Arunachaleswarar Temple, and the only other Arunachala Temple that ‘officially’ participates in the Deepam Festival Functions is the Durga Amman Koil..

Even though the flag hoisting at Arunachaleswarar Temple, which denotes the beginning of the Festival, took place this year on December 12th, the Festival, as always, was preceded by three days of functions dedicated to the Goddess Durga. Right click here, to see the full schedule of this year’s Festival.






The reason for this is believed to be because of the Goddess and the demon Mahisha:

read ‘The Fight with Mahishasura’:







In the Mahishasura legend, before fighting with the demon, the Goddess appointed four noble Bhairavis (celestial damsels) to keep watch on all four sides of Arunagiri. Ordering, that:

"Admit only those who have come to worship Arunachala and are tired, hungry and thirsty. Others should not enter. She then appointed strong men to guard the boundaries of Arunachala and continued Her penace at Her ashram."
[The Glory of Arunachala]

In accordance with the mythology of Arunachala, Durga is recognised as a Guardian of Arunachala and thus a precursor of the Deepam Festival is always a celebration of this aspect of the Goddess.