The Story Of How Indra Got Rid Of His Sin

 

In an earlier posting I recounted episode 24 from the Thiruvilaiyadal Puranam; i.e. — 'Why Lord Nataraja changed his dancing posture'. Below is episode 1 of the Thiruvilaiyadal Puranam; i.e. — ' The story of how Indra got rid of his sin'. The moral of this episode is to always respect the Guru and Holy Ones.

 

 

The Story of How Indra Got Rid of His Sin 

Lord Indra the head of the Devas was in his Royal court at Indra Loka where many Devas and Sages had assembled. Indra the king of celestials was so absorbed watching the dancers in his paradise that when his guru Brahaspati arrived, he neglected to greet him and give him the proper attention. Brahaspati departed in a rage and Indra was condemned to lose both the support of his guru and his own prosperity because of such improper behaviour.

 

Realizing that this was a result of disrespect shown to the guru, Indra approached Brahma the Creator for guidance. Brahma advised Indra to go to Vichuvauruvan to perform a yagam in order to restore the glory of the Loka. Indra readily agreed and made all arrangements. During the course of the Yagam, Vichuvauruvan covertly sought the welfare of his own while pretending  to pray for the success of Indra Loka. Understanding what was occurring, in a fit of rage, Indra killed Vichuvauruvan. From that  moment, Indra was guilty of the sin of killing a Brahmin. Meanwhile Dhuvatta received the news about the death of his son at the hands of Indra and vowed revenge. He conducted a yagam to create a gigantic demon to kill Indra.

 

Indra could not withstand the onslaught of the demon. He ran to Brahma for assistance and was told to visit Sage Dadhichi, who was guardian of the weapons of the Devas and Asuras from the time of the churning of the ocean of milk. It was at that time that fearing the possibility of the weapons falling into the wrong hands, Sage Dadhichi swallowed them and the weapons had merged with his spinal column.

 

Lord Indra visiting Sage Dadhichi at his Ashram

On hearing Indra's request, Sage Dadhichi agreed to sacrifice his life for the sake of the Devas and through yogic power separated his soul from his body leaving the indestructible 'Vajrayutham' weapon – which had been made from his spine. Indra then challenged the gigantic demon and fought a bitter battle. On seeing the 'Vajrayutham' weapon, the demon dived into the ocean and plunged into its depths.

 

Vowing to help Indra, Sage Agasthiar shrunk the ocean into a droplet of water and drank it. This exposed the demon sitting on a hill doing penance. Without hesitation Indra killed the demon with his 'Vajrayutham'. 

 

Lord Indra killing demon with Vajrayutham

Though he vanquished his enemy, Indra was again guilty of the crime of killing a Brahmin. The repercussions of the crime haunted him and as relief from guilt and remorse, Indra hid himself in the stem of a lotus flower in a pond.

 

Indra's sudden disappearance caused chaos among the Devas and it stopped raining, the wind no longer blew and the lands became infertile. As a functionary of Indra, the Devas thought of placing someone in his seat to carry on with the celestial order until the time Indra would be located. In this regard the Devas decided to place the sage Nahush on the throne. Although Nahush was formerly a saintly person – as soon as he ascended to the office of Indra, his outlook towards life transformed and he started partaking in pleasure. He even demanded that Indra's wife Indrani should be called to please him. Indrani turned for help to Brihaspati the guru of all Devas. Brihaspati advised her to gain time by telling Nahush that she was willing to serve him but only after knowing whether her husband was alive or not. Brihaspati also advised Indrani to pray to Vishnu. Lord Vishnu, on being pleased, suggested to Indrani to worship the Goddess and perform an Ashwamedha Yaga to seek forgiveness from the Goddess for her husband's sin of killing a Brahmin.

 

Indrani started praying to the goddess with devotion. The goddess was happy and appeared before her as Indrani requested for reunion with her husband, the restoration of his powers and her salvation from Nahush — the goddess granted the boons. As a strategy to tackle the unacceptable demands of Nahush, Indrani went to him and told him that she was ready to please him provided he was able to locate Indra and also if he came to her in a unique palaquin carried by great sages. By this time the Maya of the Goddess over-powered Nahush. 

 

 

Nahush falling from palaquin

The palanquin carried by the sages left for Brihaspati's Ashram. The thought of possessing Indrani excited Nahush so much that he began to urge the sages to move faster by repeatedly saying 'Sarp' 'Sarp' — move faster but it also means 'snake'. Finally, when the anger of the saints could no longer be contained, they cursed Nahush to become a snake for a thousand years till he would meet Yudhishthira, the Pandava, who would release him of the curse. Brihaspati and the other Devas then went to the Lake and requested Indra to come out of hiding and retake his position as the king of Devloka.

 

Indra fell at the feet of his guru and apologised for his mistake. The guru forgave him and instructed Indra to worship Lord Siva at various shrines to get rid of his sin. Indra started on pilgrimage. After worshipping at various places, he reached Kadambavanam. As soon as he entered the forest, his sins left him. Kadambavanam was a lovely place and thrilled by its beauty, Indra asked his men to explore the area. They reported that they had sighted a naturally grown Siva Lingam under a Kadamba tree adjoining a beautiful pond. Indra rushed there and was overwhelmed. He prostrated in front of the lingam and after making arrangements, performed a grand pooja as per the scriptures to the lingam.

 

Pleased with his worship, Lord Siva appeared and asked Indra what he desired. Indra requested that he be granted the boon of worshipping the Lord at Kadambavanam forever. The Lord declared, "Worshipping me here on the full moon day of Chitrai month every year (Chitra Pournami day) is equivalent to worshipping me throughout the year. So come on that day every year to worship and now return to your Indra Lokam."

 

Indra again worshipped at the golden Lotus pond and then returned to his celestial Loka.

Karthigai Mahadeepam at Arunachaleswarar Temple—Day 10, Friday November 2021

The below photographs are of the observance of Karthigai Mahadeepam at Arunachaleswarar Temple on Day 10, Friday November 2021. After the photographs there is a narrative explaining the Function and a video of the function is embedded thereafter.

 

Narrative of the Function

As the day wanes into dusk and night begins to darken the sky, pilgrims stand or sit, motionless with anticipation, at the base of Arunachala mountain, preparing to worship God Siva as an infinite pillar of light.

 

By 5:00 in the evening, the area surrounding the Temple flagpole, as well as the adjoining terrace, is packed. People are grabbing seats to observe the dramatic arrival of five exquisitely decorated palanquins, carrying the Hindu Gods Vinayaka, Subramanya, Siva, Amba and Chandikeshwara. The devotees are constantly moving and adjusting their positions to get a better view and to make way for still more people pouring in.

 

Suddenly, the crowd's attention shifts to the Temple entrance from behind the flag pole. Some devotees jump up to get a better view. The first palanquin arrives with a dramatic flair. It's the Vinayaka Deity, a form of Lord Ganesha. Exquisitely bedecked with a variety of flowers artistically arranged, this relatively small Deity seems magically large in its luxurious setting. More than eight people are carrying the heavy wooden palanquin. They dance with graceful dignity to the accompaniment of temple music, devotional singing and Sanskrit prayers. Soon enough, they reach their designated position in front of the flag pole and come to a stop.

 

In a few minutes, the next palanquin arrives “Subramanya”. It's a little bigger. Unmindful of its weight, those who are carrying this celestial cargo somehow manage to dance with abandon, rocking the Deity joyously.

 

Now another palanquin is arriving, rocking to and fro. "Swami, Swami," the crowd shouts. Here, "Swami" is referring to Siva. Amba (Goddess Parvati) is right behind, followed by Chandikeshwara. Within about 30 minutes, five palanquins have arrived in all their spiritual pageantry.

 

Finally, the appointed moment arrives. Against the backdrop of a sunset sky, crowned with the rising star of Kartika, thundering firecrackers, ringing Temple bells and a frenzy of rhythmic chanting merge to create a cacophony of chaotic splendor. Camphor is lit in a cauldron by the Temple flag pole, signalling priests on top of the mountain to light their flame.

 

The timing is perfectly synchronized. The air is charged as the overpowering sight of light, signifying Siva in the form of Jyoti (divine light), merges with Parvati to become Siva/Sakti. Now, finally, Ardhanarishvara is brought out of the Temple with great ceremonial fanfare. This is the only day of the year that this particular Deity is ever moved. It is most auspicious.

 

When that flame is seen by the thousands of devotees below, the entire countryside explodes with flashing luminescence. Bonfires, lamps, neon lights and fireworks light the night like day as a surging, thronging, emotionally charged mass of devotees chant, "Arunachala Siva," "Annamalai” and "Annamalai Harohara”. The sight of the Krittika Deepam is magical. It brings an inexplicable joy. People are ecstatic, mesmerized by the light.

[Narrative Fire on the Mountain]

Watch the function of 2021 Karthigai Mahadeepam inside the Arunachaleswarar Temple filmed Friday November 19, 2021

Order in Madras Courts regarding captive elephants—September 3, 2021

'Religious Sentiments Must At Times Yield To Reason And Animal's Point Of View':

To learn of progress in the Madras Court regarding captive elephants in Tamil Nadu, please follow the narrative below:-

"The Madras High Court on Friday (September 3, 2021) directed the Principal Chief Conservator of Forests to prepare a catalogue of all captive elephants in the State. The Court further directed a video recording to be made of all elephants containing a complete profile of each elephant including its age, sex and also lineage including the manner in which the elephants came to be domesticated.

A Bench comprising Chief Justice Sanjib Banerjee and Justice PD Audikesavalu was adjuciating upon a plea filed by activist Rangarjan Narasimhan over the alleged inhumane treatment of captive elephants kept in temples across the State. It further directed the concerned forest officials to ascertain the current practice of capturing elephants and accordingly observed.

The appropriate departments of the State Government such as the Animal Welfare or Animal Husbandry were instructed to extend all cooperation. The matter is slated to be heard next on September 24, 2021".

To read this Order from the Madras High Court in full and accompanying new journal narrative, go to this link here

Rukku (deceased) Arunachaleswarar Temple 

Isakki Swamigal Girivalam

 

Isakki Swamigal Girivalam

May 2, 1917—January 9, 1991

 

Devotees are not yet allowed to perform Arunachala girivalam (during full moon) but as soon as restrictions are lifted and public transportation fully reinstated, I will make a posting with girivalam details here on Arunachala Grace.

In the meanwhile, I reproduce below a wonderful narrative of the great Arunachala devotee Isakki Swamigal who ever sang the praises and benefits to all of performing Arunachala girivalam. To read more of Isakki Swamigal and about his Arunachala experiences, visit this link here.

For several years Isakki Swamigal daily undertook Arunachala girivalam and started to become famous amongst locals. Groups of people started to follow him around the hill chanting 'Om Namah Shivaya,' and 'Arogahara! Arogahara! Annamalaiku Arogahara!' Increasingly more locals began to follow him during his giripradakshina. On every circumambulation, when reaching Panchamukha Point, Swamigal would stop and engage in meditation. During his days, Swamigal met and saw a number of siddhars and yogis who went round the hill on giripradakshina.

During his life, it is reported Isakki Swamigal performed Arunachala angapradakshina (pradakshina by rolling the body in a clockwise movement on the ground) 1008 times. Even today, it is thought that Swamigal in his astral form performs girivalam twice daily. Close to the statue at the Panchamukha Shrine it is believed Swamigal performs meditation each day at noon. Near that place there is a well which he created specifically in order to supply drinking water for devotees.

The below narrative on Isakki Swamigal, is from a book by Howard Murphet. Murphet was one of the first Western devotees of Sri Sathya Sai Baba and his books were important in introducing Sai Baba to the West, much in the same way Brunton's book "In Search of Secret India," introduced Sri Ramana Maharshi to the World.

Isakki Swamigal at Panchamukha Point

Meeting Isakki Swamigal by Howard Murphet

One man we met on our first visit to Arunachala had done the circular sacred journey round the mountain in an extraordinary way and had a truly remarkable boon. This was Isakki Swamigal of Tiruvannamalai. We met him one evening as we stood by the side of a road coming out of the town. Along the road towards us, with the beat of drum, sounding brass, and tinkling cymbals, came a group of men. There must have been a dozen of them, some carrying a canopy under which walked a man. Surely a prince must be approaching, we thought. And when the group came in front of us and stopped, we could see that he was truly a prince of the spirit. His eyes were shining, a smile lit up his radiant face and around him was the unmistakable vibration of one who has reached a high level of attainment. My wife was so overcome that she pushed in through the crowd of men around him and touched his feet. Then she stood up and moved to join our friend and myself by the side of the road. Then the procession moved on with its joyous marching music.

Our friend, Ma Tallyarkan, who was residing at Tiruvannamalai, told us that it was Isakki Swamigal with a group of his devotees. From her, and from other people, we heard the story of his journey around the mountain and his boon. It seems that, lying horizontally on the ground, he rolled the whole eight miles along the circular route. When he stood up at the end of it, Lord Siva with his consort Parvati, were standing before him. With this boon of the Siva-Shakti darshan, came the gift of healing.

Isakki Swamigal was reported to be able to heal with spiritual power. Miraculous healings were the result and people came to him in great crowds. His consulting rooms could not cope with this huge influx, so he took up a position near the road on the other side of Arunachala from Tiruvannamalai. It was a quiet, pleasant spot. He went there at about three o'clock each morning and droves of people surrounded him at that time. Drawn by his elevated spiritual level, people began to gather around him, treat him at their guru, and move about with him—as we saw that evening by the roadside.

[Abridged from Howard Murphet narrative 1971]

The Flea and the Elephant

 

I have posted below a light-hearted story about our position in the Universe. To read more light-hearted morality tales, please visit my website at this link here.

"A flea decided to move with his family into the ear of an elephant. So he shouted, "Mr. Elephant, Sir, my family and I plan to move into your ear. I think it only fair to give you a week to think the matter over and let me know if you have any objection?"

The Elephant, who was not even aware of the existence of the flea went his placid way so, after conscientiously waiting a week, the flea assumed the Elephant's consent and moved in. A month later Mrs. Flea decided the Elephant's ear was not a healthy place to live in and urged her husband to tell the Elephant that they were moving; in such way so as not to hurt the Elephant's feelings.

So, Mr. Flea put it to tactfully to the Elephant, "Sir, we plan to move to other quarters. This has nothing at all to do with you of course, because your ear is spacious and warm. It is just that my wife would rather live next door to her friends at the buffalo's foot. If you have any objection to our moving, do let me know in the course of the next week." The Elephant said nothing, so the flea changed residence with a clear conscience".

Moral of the Story: Relax—the Universe is not aware of your existence!

[Anthony De Mello]

Eternity: A Description

”Eternity! What mind of man can understand it?

You have often seen the sand on the seashore. How fine are its tiny grains!

And how many of those tiny little grains go to make up the small handful which a child grasps in its play. Now imagine a mountain of that sand, a million miles high, reaching from the earth to the farthest heavens, and a million miles broad, extending to remotest space, and a million miles in thickness: and imagine such an enormous mass of countless particles of sand multiplied as often as there are leaves in the forest, drops of water in the mighty ocean, feathers on birds, scales on fish, hair on animals, atoms in the vast expanse of the air: and imagine that at the end of every million years a little bird came to that mountain and carried away in its beak a tiny grain of that sand. How many millions upon millions of centuries would pass before that bird had carried away even a square foot of that mountain, how many eons upon eons of ages before it had carried away all.

Yet at the end of that immense stretch of time not even one instant of eternity could be said to have ended. At the end of all those billions and trillions of years eternity would have scarcely begun. And if that mountain rose again after it had all been carried away and if that bird came again and carried it all away again grain by grain: and if it so rose and sank as many times as there are stars in the sky, atoms in the air, drops of water in the sea, leaves on the trees, feathers upon birds, scales upon fish, hairs upon animals, at the end of all those innumerable risings and sinkings of that immeasurably vast mountain not even one instant of eternity could be said to have ended; even then at the end of such a period, after that eon of time the mere thought of which makes our very brain reel dizzily, eternity would have scarcely begun.”

A Portrait of the Artist as a Young Man

[By James Joyce]

Have a Blessed Mahashivaratri

Kumbhabhishekam Isanya Desikar Math: 8 a.m. December 9, 2016

Tomorrow, Friday December 9th, 2016 at 8.00 a.m., kumbhabhishekam will be performed at the Sri Isanya Math here at Tiruvannamalai. To those Arunachala devotees unfamiliar with Sri Isanya, he is regarded as of one of the great saints of Arunachala (1750-1829). 

His Samadhi located at an Math dedicated to him, is opposite the Isanya Lingam (one of the Asta Lingams). To learn more about this mahatma, go to this link here. 

Below is a story about the famous saint and how he helped his British devotee Ayton (who was the District Collector of the area at that time), overcome dangers in his efforts to safely attend a Deepam Festival. 

Deepam: a Saint and a District Collector 

The story goes thus:- 

Isanya Desikar, whose math is located just outside Tiruvannamalai on the old pradakshina road, was a distinguished yogi who, like many before and after him, felt the spiritual call of Arunachala. He was born in 1750 in a small village called Rayavelur in northern Tamil Nadu. He came and settled at the foot of Arunachala only late in his life, but nevertheless, by virtue of his intense and personal relationship with Arunachaleswarar, he is regarded as one of the major saints of Arunachala. 

Isanya Desikar had a western devotee, who is now recalled by the name of Ayton. He was the then District Collector for the region that extended from Tiruvannamalai to Vriddhachalam. Ayton had heard about the greatness of Isanya Desikar and approached him in the hope of getting a cure from the tuberculosis from which he had been suffering for many years. 

Isanya Desikar smiled and after a brief pause spat on the ground. The moment he spat, Ayton was cured of the disease. Ayton then spoke to the holy man with both trepidation and devotion. 'Swami, I have recently acquired a large amount of land, I would like to offer your holiness as much as you need. It can be a permanent endowment in your name.' Isanya Desikar smiled and asked tauntingly, 'Will your land yield crops even during a drought?' Then, pointing his finger towards Arunachaleswarar and Apeetakuchamba, he added, 'Here is a householder with two children and a large family. It is proper to give him any amount of land, but it is not proper to gift it to me, a sannyasin.' 

Ayton took leave of him but returned on many occasions. He got into the habit of addressing him reverentially and affectionately as 'Tata', which means 'grandfather'. It is said that before he began any new project he would always meditate on Isanya Desikar and invoke his blessing by saying, 'Tata, please lead me in this work. It is your work.' At Deepam Festivals Ayton would take the lead in dragging the huge temple chariot through the streets of Tiruvannamalai. However, before moving the chariot for the first time he would pick up one of the ropes and exclaim loudly: 'Tata, you hold the rope and lead us!' The local people were all astounded that such a prominent British official should have such devotion towards a naked sannyasin. 

Ayton made it a point always to attend and lead this annual festival, but one year he found himself stranded by floods on the southern side of the River Pennar just before the beginning of the festival. Knowing that he was expected to be at Arunachala to start the chariot on its journey, he called out to his mount: 'Horse, I must see Tata and I must also get the Deepam Festival started. Think of Tata and cross the river!' Without a moment's delay or hesitation, the horse leapt into the raging torrent of water and effortlessly waded to the other side. None of the other people who were stranded dared to follow for they were all convinced that it would be suicidal to enter the surging waters. 

At the moment when Ayton put his faith in Tata and leapt into the water, Isanya Desikar opened his eyes after a long meditation and stretched out his hand in a southerly direction. When one of his disciples asked what he was doing, he replied, 'If someone falls into a river, should we not save him?' 

Ayton arrived safely and took Isanya Desikar's blessings to start the festival. When the news of Ayton's spectacular river crossing and Isanya Desikar's role in it spread among the Deepam crowds, many of them came to the north-eastern side of the hill to see the man who had been responsible for the miracle. Several of the new visitors turned out to be mature seekers who were looking for guidance from a Guru. Isanya Desikar accepted some as disciples, had a small thatched shed built to accommodate them and gave instruction by writing a guide to liberation entitled Jnana Kattalai. 

Invitation to Kumbhabhishekam

Arunachala darshan from Isanya Ashram

Entrance to Sri Isanya Desikar Math

Statue of Sri Isanya Desikar

Scaffolding in preparation to tomorrow's kumbhabhishekam

Scaffolding erected to shrines at the Math

Pujas and rituals being performed in Yagasalai in Math compound

Entrance to Isanya Desikar Samadhi

Samadhi of Isanya Desikar

2016 Arunachala Karthigai Festival: Day 5. Night—Big Silver Rishabam

Big Silver Rishba

“The Festival begins nine or ten days before Thibam. Each evening there are solemn processions round the Temple, which are over and above the regular worship and the private offerings of puja which go on through the day. 

The day comes to its climax with the procession in the evening, which lasts almost until midnight. It is led by Ganapati, the commander of the heavenly hosts (gana-pati). Next comes Karttikeyi, the Lord of the Pleiades, also called Murugan (or Subrahmaniyan in Tamilnadu), who like Ganapati is a murti of Shiva and also his son . . . . There there is Uma or Parvati, Shiva’s consort; and lastly, on his white bull, Shiva Arunachala or Annamalaiyar. According to custom they are carried on the Temple cars, whose dimensions and decoration are on the grandest scale. Every evening there are different cars, each more impressive than its predecessor. Of these the most remarkable are the huge car of carved wood, more than ten metres high, on which the statue is carried on a day during the Festival and also the silver bull on which Shiva rides on the fifth day. 

It was recommended not to miss the night of the silver bull, and I had accordingly arrived in very good time. I passed the time in the shrine of Sundareshwar, which was under the supervision of my friend Arunachala Aiyar, Ramana’s old companion in the Virupaksha cave. Saminathan was also there that evening. The mandapam was crowded with people who like us were waiting to see the procession. They plied me with endless questions, which I answered as well as I could. Saminathan, not knowing Tamil, remained silent, his eyes half shut, lost in his prayer. I have to admit that my questioners were much more impressed by Saminathan and his silence than by the answer that they sought to extract from me; but they paid even less attention to the disquisitions which which one or other of the company sought remorselessly to improve the occasion. They clearly told me so . . 

During this time, in the Kalyana Mandapam, ‘the portico of weddings,’ the priests were busy decorating the murtis, using silk and gold brocade, flowers and valuable jewels. Meanwhile the cars were standing outside the Temple, and on them also ornaments were being loaded. All this seemed to go on interminably; but at last there was a sudden blare of trumpets form the inner courtyard, their sound re-echoing loudly from the high enclosure walls. Accompanying the trumpets was the low drone of the tamburas, while the silvery melody of flutes pierced though the noise of the crowd. 

Now the file of murtis with their attendants emerged from their shrines, and when they passed under porticos or gopurams the echo from the low vaults become deafening. Soon they came to the Vallalla Gopuram where were were standing. In front were the torch-bearers, next the musicians, and last the palanquins, carried on the bare shoulders of the priest. On either side was the tightly-packed crowd with outstretched arms, giving cries of fervent devotion. Somewhere breaking coconuts on the ground, while others held out at arm’s length gilded trays of burning camphor. The enthusiasm spread, swelled, multiplied itself irresistibly. Light, heat, scents, sounds, bodies and souls too, all were weeded together into a single vast and vibrant outpouring of love in honour of the Lord of Arunachala. 

We followed behind the procession, crossed the outermost courtyard, passed under the huge gopuram, passed under the huge gopuram over the East Gate and reached the long colonnade which adjoins it on the east, where the cars were waiting. The murtis were installed on the cars; and once again the work of decoration was resumed with renewed zeal; flowers, jewels, lights in even greater quantity. The crowd was now more tightly packed than ever. The friend who was guiding me managed to open a path for me immediately in front of the chief car, where the palanquin of Shiva Annamalaiyar was mounted on the silver bull. 

Over him was held a huge ceremonial umbrella which touched the roof overhead. Behind the car was a trailer with a dynamo, and thousands of electric bulbs sparkled all over the palanquin, the platform, the decorations, among the jewels, silks and flowers which adorned the statue. Appusastri, who was standing near, was so moved that he cried out: “How can one doubt any longer that it is the Lord himself upon his car, who presents himself for our adoration!” Yet this Appusastri was an old disciple of Ramana and Ganapati Muni, who more than anyone had lectured me about advaita, proclaiming that whatever appears is maya, that there is no distinction at the heart of Being, and that it is vanity to worship God as an “Other” . . .!

[Narrative By Swami Abhishekananda 1970]

Aarti to Gods inside Kalyana Mandapam

Adorning the Gods in front of the Alankaram Mandapam, outside Raja Gopuram (East Tower)

Huge garlands for Lord Arunachaleswarar on the Big Silver Rishaba (bull) being passed over the head of devotees to the platform in front of the Alankaram Mandapam

Brahmin priests arranging the huge garlands on Lord Arunachaleswarar and his vahana

Huge umbrella has been placed over the adorned Lord on his Big Silver Rishaba

The panchamoorthies giving darshan to devotees in front of the Alankaram Mandapam

Starting off on their procession of the mada veedhis (4 perimeter streets) around Arunachaleswarar Temple

2016 Arunachala Karthigai Festival: Day 3. Night—Shima Vahana

During this 10-day Arunachala Karthigai Festival, the panchamoorthies are daily taken out in procession and circumambulation of the mada veedhis around Arunachaleswarar Temple. Sometimes, the Deity is shown mounted on or riding the vahana, while at other times, the vahana is shown by the Deity’s side. Many times, this vahana (vehicle) represents and symbolises a Divine attribute and even though the vahana appears to be independent, it is actually part and parcel of the Deity’s presence and has an meaning to it. 

In the case of the Lord on the Simha (lion) vehicle; the creature represents lordly power in general and lordly power of wild beasts in particular. The lion is regarded as a Royal beast and thus represents the best in animal creation. However it may also represent greed for food and hence greed for other objects of enjoyment, which invariably leads to lust. The Lord mounted on this Simha vahana represents His ascendancy and control of animal instincts manifested in the human being. 

The lion is an archetypal symbol for the golden-rayed sun, the lord of the day, whose appearance kills the demonic forces of the night. The lion has always been important in Indian mythology as it symbolises the solar and luminous principle of life and knowledge. 

The lion also expresses the heroism and prowess necessary to defeat asuric forces and represents the heroism and strength required to enter the spiritual path. 

Panchamoorthies giving darshan in front of the Alankaram Mandapam

The Lord mounted on Shima (lion) Vahana in procession on Temple perimeter streets

The Lord mounted on His Shima Vahana on Thiruvoodal Street (one of the mada veedhi streets)

Pradosham March 18, 2015 -- Arunachaleswarar Temple

Below are some beautiful photographs of the March 18, 2015 Pradosham as celebrated at Arunachalaeswarar Temple here at Tiruvannamalai.

Aarti at Arunachaleswarar Pradosham

The Lord with golden Nandi as his vahana

Pradosham at Arunachaleswarar Temple is always well attended

Below is a legend about Nandi and his power of surrender which illustrates why he is example to many as an epitome of ultimate devotion to the Lord.

The Power of Surrender 

When the positive forces, the devas, and the negative forces, the asuras joined together on a rare occasion to churn the ocean with a mountain to obtain the nectar of immortality they utilized Vasuki, the serpent, as the rope. The devas pulled from one end and the asuras from the other. Lots of precious herbs and gems were produced during the Churning and one of them was a poison (halahala) which became human karma. This "poison" was so dangerous that none of the devas or asuras wanted to go near it. It was extremely sticky and coming into contact with this poison, i.e., human karma, would drag the divinity down to the realms of human suffering and ego. 

As everyone else ran away, Lord Siva, followed by Nandi, came forward to help as he was the only one who could counteract this deadly poison. Siva took the poison into his hand and drank it, the descent of the poison was in turn stopped at His throat, by His divine consort. Siva is therefore also known as Nilakantha (the blue-throated one) and Visakantha (the poison-throated one). Nandi saw some of the poison spill out of Siva's mouth and immediately drank if off the ground. The devas and asuras watching were shocked and wondered aloud what would happen to Nandi. Lord Siva calmed their fears saying, "Nandi has surrendered into me so completely that he has all my powers and my protection". 

Home at Last!

Yesterday September 1st, marked the anniversary of the arrival of Sri Ramana Maharshi to Tiruvannamalai. In commemoration of that event, below is an abridged extract from Volume One of the very excellent biography of Sri Ramana, entitled “Arunachala’s Ramana—Boundless Ocean of Grace,” which describes his arrival to Tiruvannamalai and the great Arunachaleswarar Temple. [The below narrative is abridged]. 

"Alighting at Tiruvannamalai station on the morning of 1st September, 1896, Venkataraman beheld his “promised land” in the “starry-pointing” towers (gopurams) of Arunachaleswarar’s Temple from afar. 

Modern Greeting Sign at Tiruvannamalai Station

As with the Saint Nanda, the very sight of the towers filled his soul with joy, arising not merely from the sense of achievement but also from the close proximity to Bliss itself. With quick steps and a pounding heart, he proceeded straight to the great Temple. 

Vintage Temple photograph from 1890's

The gates of the three high compound walls and all the inner doors were open. There was not a soul beside him; and it looked as though the Father was thus preparing to welcome his “beloved son” who marched straight to the innermost shrine, the Holy of Holies (garbha-griha), without any hindrance and addressed Arunachaleswarar (in the shape of a Lingam) thus: 

        

O God, obedient to They call, Here I have come, deserting all. 

     

That moment, all physical and mental excitement disappeared; he felt a soothing sensation; and his cup of bliss was full to the brim. 

       

This was the supreme moment of his life, the point at which the old and false worldly life may be said to be “rung out”. He stood awhile there in ecstasy, prostrated himself, and left the sanctuary. He had sealed his future and delivered it over to God; and henceforward he was but a baby in the arms of his Father to be tossed about, or played with, as the latter choose. . . 

     

According to the scriptures, the proper residence for an anchorite (parivrajaka) is a Temple, a Hill, a cave, the foot of a tree or the banks of holy waters; and the young Swami found the Temple (as large numbers of parivrajakas before and after him found it) to be the most convenient. The very atmosphere there is pure and laden with spiritual power. The constant peals of the Temple bells, the frequent streams of pious visitors approaching their God, with Thevaram, Thiruppugazh and other songs, the procession of the sacred images followed by a band of youths chanting aloud the sacred Vedas with the very accent and intonation which the Rishis, the seers of the forest employed thousands of years ago, and many other phases of religious life that one constantly meets within these precincts, fully justified the selection so far as impulses to virtue and piety were concerned. 

Some Gardens in Temple Compound

If however one wishes to get away even from these external contacts and to commune in solitude with himself or his God, even then the precincts were particularly suited to the parivrajakas’ needs. There were the nandavanam (the flower garden), the vazhai thottam (plantain garden), the higher chambers of the numerous towers (gopurams), especially the big eastern one of the thirteen storeys which appears to be over 216 feet above ground level and many a nook and corner of this vast Temple: all these provide adequate solitude. . . . . 

Temple Gopurams with Arunachala background

Rare Photograph inside the top of the Raja Gopuram

On the very day of his arrival, he had aimlessly waked on to the Ayyankulam Tank and thrown away the bundle of sweetmeats given to him at the Kilur Bhagavatar’s house, saying to himself, “To this block (i.e. the body) why give any sweetmeats?” 

1949 Photograph Ayyankulam Tank with Raja Gopuram and Arunachala

He then tore his clothes to shreds, and wearing one of them as a cod-piece (kaupina) cast away the rest along with the balance of money, the three rupees and half with him. He also removed the sacred thread from his body and threw it away. He was not going to touch, and never after did touch money. These vows of austerity, of “holy poverty,” were essential details of the good part he had chose, and they served to set off and support his high tapas . . . . . 

As he walked back from the tank, and came near the Temple, someone accosted him and asked, “You want your tuft of hair to be removed, eh?” “Yes,” replied the young Swami, who was immediately thereupon taken to a barber and had the entire hair on his removed. . . . 

Apparently Venkataraman ate nothing at all on the first day i.e. on 1st September. The next day he was walking up and down the sixteen pillared mandapam in front of the Temple when a Mouna Swami who used to live in the Kampathu Ilayanar’s Temple arrived. 

Kampathu Ilayanar Temple

Another well built man with long matted hair called Pazhaniswami, who used to do a lot of service by learning and cleaning the Temple premises with the help of a band of sannyasins, also came to the sixteen pillared mandapam from the town. He was a Mouna Swami and so was Venkataraman. There was no talk; no greetings. It was soon mid-day. Thereupon Pazhaniswami brought some cold rice which was all black with a little salt strewn on top in a tin vessel, “That was the first bhiksha which Arunachaleswarar gave me. Actually there is not an iota of pleasure in what I eat now. All the meals and sweets are nothing compared to that food”, very fondly Venkataraman said later."