Arunachala’s True Shape

“From every angle Arunachala presents a different aspect. But the Sivalinga, representing the Hill, symbolises its true shape, that of the formless including all forms . . .

I approach Arunachala generally by bus from the east as I come to Tiruvannamalai from Madras. Arunachala becomes visible from about ten miles away. At first it is only a vague cloudlike shape but as I come nearer it becomes clearer. It assumes the form of an irregular cone somewhat longish at the base with a curved spur on its northern side. This shape lasts only until I come to the temple of Arunachaleswara. It changes gradually when I proceed to the Ashram and finally when I reach the Ashram it assumes a familiar beautiful shape. It reminds me of Mount Kailas as it looks in the familiar photographs of that sacred mountain. Others have also noticed this resemblance.

I have seen Arunachala not only from these two angles but also from numerous other angles too. While going round the Hill on the holy circuit it looks different from each spot. Names like the ‘five-faced Arunachala’ and the ‘four-faced Arunachala’ have been given to those aspects in which it appears to possess five peaks or four peaks. When one comes to the northern side the appearance changes completely. It becomes more rugged and massive. Arunachala has many faces and many shapes. From every angle it presents a different aspect, reminding us of the ever changing flux of creation, the motionless dance of Arunachala-Siva whose unity penetrates all diversity!

Some devotees of Siva believe that Arunachala, the Hill, is Siva himself or a huge Siva linga in the form of the Hill. The puranas elaborate this. That is why one walks round it barefoot reverently all the eight miles of the way. Siva linga is simply an emblem of Siva, in its manifest form as the Hill and the linga of fire without beginning or end, as mentioned in the well known story of its first appearance, symbolises its unmanifest transcendence. Thus Siva is rupa (with form) and arupa (without form). He has many forms and at the same time can reveal himself as formless:

“When I approach regarding Thee as having form, Thou standest as a Hill on earth. If (with the mind) the seeker looks for Thy (essential) form as formless, he is like one who travels the earth to see the (ever-present) ether. To dwell without thought upon Thy (boundless) nature is to lose one’s (separate) identity like a doll of sugar when it comes in contact with the ocean (of nectar) and when I come to realize who I am, what else is this identity of mine (but Thee), O Thou Who standest as the towering Aruna Hill?”
[By Aquarius]

Worship of Shiva Lingam

“At the Paris Congress on the History of Religions, Swami Vivekananda was an invited speaker. At this congress Vivekananda said that the worship of Shiva Linga originated from the famous hymn in the Atharva Veda Samhita sung in the praise of the 'Yupa Stambha', the sacrificial post.

In that hymn a description is found of the 'beginningless and endless 'stambha' or 'skambha' and it is shown that the said skambha is put in place of the eternal Brahman. Afterwards the Yajna (the sacred fire) and its flames gave place to the conception to the brightness of Shiva's body. Yajna's smoke was symbolized as Shiva's dark matted hair, the Soma plant used in the Yajna was symbolized as Shiva's blue throat, the ashes of the Yajna became the ashes applied to Shiva's body and the ox that used to carry on its back the wood for the Yajna, was conceptualized as the carrier or Vahana of Shiva. Just so, the Yupa Skambha, in time was symbolized as the Shiva Linga and was deified to the high Devahood of Sri Shankara. In Atharva Veda Samhita, even the sacrificial cakes are also extolled along with the attributes of the Brahman.”

[By Swami Vivekananda]

Seasons and Rhythms

The rainy season has started and everything is now cold and damp. This evening by the time I generally take my dogs for a walk, it was already dark and gloomy because of a heavily overcast sky; with rain clouds both going out and coming in. Taking opportunity of the lull in the rain, I immediately started to prepare my six doggies for their regular walk. Three of whom absolutely refused to leave their protected seated area on the verandah, but the other three were willing and eager to wade through muddy fields and risk the possibility of getting caught in a thunderstorm. So off we went.

This climatic and seasonal change reminded me of an interesting narrative I had read about the affects cycles and rhythm have on the body’s physiology. On returning home I dug out the narrative and post it below.


Dancing with the Universe

"Our body, our mind, our emotions; everything in our physiology is changing moment to moment, depending on the time of the day, the cycles of the moon, the seasons and even the tides. Our body is part of the Universe, and everything that happens in the Universe ultimately affects the physiology of our body. Biological rhythms are an expression of the rhythms of the Earth in relationship to the entire cosmos, and just four rhythms: daily rhythms, tidal rhythms, monthly or lunar rhythms and annual or seasonal rhythms; are the basis of all of the other rhythms in our body.

As the Earth spins on its axis, we experience a 24 hour cycle of night and day that we call the circadian rhythm. This rhythm is based on the spinning of the Earth, and everything in our body, being part of the Earth, is also spinning and following the rhythm of the Earth. Tidal rhythms also have an effect on our physiology. These rhythms are the result of the gravitational effect of the sun, the moon and the stars in the distant galaxies on the oceans of planet Earth. We have an ocean within us that is similar to the oceans of our planet. More than 60% of our body is water, and more than 60% of our planet is water. So we experience a low tide and a high tide, and the tides ebb and flow in our own physiology. When we feel out of sorts, our body is out of synch with the body of the universe. Spending time near the ocean, or anywhere in nature, can help us to synchronize our rhythms with nature's rhythms.

The lunar rhythm is a 28 day cycle that occurs as a result of the movement of the Earth, the sun and the moon in relationship to one another. This rhythm is evident in the waxing and waning of the moon. As the Earth moves around the sun, we experience seasonal rhythms as distinct biochemical changes in the body-mind. Seasonal changes affect not only the biochemistry of the human body; they affect the biochemistry of trees, flowers, butterflies, bacteria and everything throughout nature.

To separate the body-mind from the rest of the cosmos is to misperceive things as they really are. The body-mind is part of a larger mind; it's part of the cosmos, and cosmic rhythms result in profound changes in our physiology. The universe is truly a symphony of the stars. And when our body-mind is in synch with this symphony, everything is spontaneous and effortless, and the exuberance of the universe flows through us in joyful ecstasy.

When the rhythms of our body-mind are in synch with nature's rhythms, when we are living in harmony with life, we are living in the state of grace. To live in grace is to experience that state of consciousness where things flow effortlessly and our desires are easily fulfilled. Grace is magical, synchronistic, coincidental, joyful. It's that good-luck factor. But to live in grace we have to allow nature's intelligence to flow through us without interfering.

Once we start to synchronize our rhythms with the cosmic rhythms, the body feels quite different. It feels vital; it doesn't get fatigued. We feel more energy subjectively. We begin to experience that state of consciousness where everything in our life is flowing with ease. Vibrant health is not just the absence of disease; it's a joyfulness that should be inside us all the time. It's a state of positive wellbeing, which is not only physical but emotional, psychological and ultimately even spiritual. What will make us healthy is to be aligned with the forces of the universe, to feel that our body is part of the body of nature, to commune with nature, to commune with our soul by spending time in silence and solitude. "

[Abridged – By Deepak Chopra]


Shiva as Nataraja

Shiva is often referred to as the Destroyer but since he is often associated with creation that comes out of destruction, he is also a God of Transformation. In addition he has different aspects that appear at different times. One aspect is that of Shiva Nataraja, The term 'Nataraj' means 'King of Dancers' (Sanskrit nata = dance; raja = king). It is believed that the energy from this dance of bliss (Ananda Tandavam) sustains the cosmos, and when Shiva is finished with this dance, the Universe will end and a new one will begin. The dance is said to symbolize the five divine acts (pancha krityas) of creation, sustenance, dissolution, concealment and bestowment of grace.

To read a full and earlier posting of Shiva as Nataraj, go this link here

Ganesha Chaturthi

This year, Ganesha Chaturthi commenced on September 3rd. The Festival is in celebration of the birthday of Lord Ganesha. It is observed in the calendar month of Bhadrapada, starting on the Shukla Chaturthi (fourth day of the waxing moon period) which comes sometime between 20th of August and 15th of September. This year the festival culminates on September 14th. An important part of the festival that everyone looks forward to, is the immersion of the idol i.e. Ganesha Visarjan into tanks, wells or ponds.

The festival of Ganesh Chaturthi is celebrated throughout India. Its observance was started by the Maratha ruler Chatrapati Shivaji Maharaja, to promote culture and nationalism and was later revived by the freedom fighter Lokmanya Tilak to defy the British who had banned public assemblies.

According to Hindu Mythology, once Lord Shiva was out hunting with his Ganas (attendants). Parvati, Shiva’s consort, was alone and desired to take a bath. But since there were no attendants to guard the entrance of the house, Parvati created a young Ganesha from mud and asked him not to let anyone inside. Soon, Lord Shiva returned and found an arrogant lad stopping him from entering his house. In a fit of fury, Lord Shiva cut off Ganesha’s head.

When Parvati came to know about the fate of Ganesha, she was overwhelmed with grief and her husband, Lord Shiva asked one of his Ganas to bring the head of the first animal he saw sleeping with its head towards north. The Gana returned with an elephant’s head and Shiva placed it on Ganesha’s body and restored his life.

I've noticed a couple of very large, fine statues of Ganesha that have been prepared and lavishly painted for the Festival and subsquent immersion, so hope to take and post some photos in upcoming days.

Brahma and the Lie

In the upcoming Arunachala Grace Newsletter there is a narrative on the Screw-Pine focusing in particular on its ayurvedic and medicinal uses. The Newsletter will be sent out within some days, so if you are not yet a subscriber, please check out the 'facility' at the left hand margin of this page and receive the free monthly Newsletter direct to your email inbox.

Even though the Screw-Pine did in fact lie to Shiva, I've always felt a great sense of compassion towards it - 'It wasn't his fault, he got bad advice! Give him another chance!'.

To find out about the Column of Effulgence (i.e. Arunachala), Brahma and the lie, and also to learn more about the Screw-Pine, read on:

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Brahma:

“. . . saw a white streak approach him and as it came near, he saw that it was a flower of the screw-pine. Though faded, it was very fragrant and pure. Brahma took it in his hands, whereupon the flower spoke to him, “Ah! Why do you stop me? I have been travelling for many thousands of years and am tired. Please let me go.”

Brahma turned to the flower and asked:

“Who are you? Where are you coming from?” It replied, “I am a flower of the screw-pine. I am sentient. I dwelt on the crest of this column for a long time at Siva’s command. I am now coming down as I desire to see the world.”

Brahma asked the flower:

“How far away is the top of this Column of Effulgence?”

The flower of the screw-pine derisively smiled at Brahma and said:

“Who are you? You seem to know nothing. You cannot know the origin of this column. There are crores and crores of Brahmandas inside this column. They are countless. Who can measure its dimensions? I have been coming down for many thousands of four-fold yugas. Yet I have not perceived the earth which is its middle region.”

When Brahma heard this he abandoned his pride, clasped his hands, bowed to it and prayed:

The Column of Light

“O great soul in the form of a flower of the screw-pine! I am Brahman, the Creator. There arose a dispute between Vishnu and myself. Both of us forgot the glory of Shiva. We became proud of our work, creating and sustaining the world. It is said that friendship arises even by exchanging seven words. You are a great soul. You must forgive my ignorance and be gracious to me. We began seeking the top and bottom of this Column of Effulgence in order to establish superiority over each other. Vishnu took the form of a boar and I, that of a swan. I am unaware of Vishnu’s fate. I who came to find the summit have flown for thousands of years and become weary. My life seems to be ebbing.

Friend! Fortunately I have met you. I am helpless. You are now my saviour. Pray, grant my wish. I beseech you. You must utter a life for me, your friend. Kindly avow in the presence of Vishnu that I have seen the summit of the Column of Effulgence and that you were witness to it since you (the flower) always decorates Siva’s head. Further, declare that I (Brahma) am superior to Vishnu.”

Implored thus, the screw-pine supported Brahma in his lie in the presence of the Column of Effulgence that the God had reached the summit. To punish them for this Shiva announced:

“Brahma . . . has uttered a falsehood, and I now cut off his fifth head for that perjury. Brahma shall not hereafter be installed in any Temple. And this screw-pine flower, which bore false witness, shall never again find a place on my head and shall not be used for my worship.”

[Abridged from The Glory of Arunachala]

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Screwpine

The Screw Pine is a shrub with fragrant flowers found wild in Southern India and grows in abundance along seacoasts and banks of rivers.

It is also known by the name of: Umbrella tree, Tamil: Thazhampoo and in Sanskrit: Ketaki. The shrub’s botanical name is Pandanus Odoratissimus of the Screw Pine family: Pandanaceae.

The Pandanus is also known as the Screw Pine due to the swirl of the leaves. It is one of the most useful plants in the tropics. Practically every part of the Screw Pine is used for all types of purposes: clothing, bowls, house building, food, medicine and fragrance.

It is only the male flowers of the tree that have a scent, which has been described as heavily fragrant, unforgettable and something similar to hyacinth-honey. The male flower of the Pandanus Odoratissimus can weigh two pounds or more and is also known as one of the five arrows of Kaman (the Indian Cupid).

Male Flower
A mature flower with opening petals. But, the flower is at its best as a bud.

Unripe Fruit


Ripe Fruit

Lord Shiva at Arunachala

Although Shiva is primarily worshipped in the form of the lingam (Lingodbhava) at Arunachala, this God also has a particular connection to the Hill, in the forms of: Bhikshtana, ‘the enchanting mendicant’, Ardhanisvara ‘the androgynous deity’, and Dakshinamurti, ‘the one facing south’.

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Lingodbhava

Lingodbhava murthi is an iconic representation of Shiva, installed in the rear niche (devakoshta) of the sanctum (garbagriha) enshrining a Shiva Lingam. Since most Temples face east, Lingodhava faces West.

The story of Lingodbhava is that of the attempts of Vishnu and Brahma to discover the origins of Shiva as a column of fire. Brahma assumed the form of a swan and flew upwards, while Vishnu assumed the form of a boar, and burrowed down into the earth. Days of search in either direction proved futile, and hence the duo surrendered to Shiva.

The non-anthropomorphic form Shiva Lingam is a representation of this infinite cosmic column of fire, whose origins were not traceable by Brahma or Vishnu. The Shiva lingam is the centre of reverence and worship in all Saivite temples. This legend has particular resonance at Arunachala, as it is held that Arunachala Hill itself, is a manifestation of the cosmic column of fire. (Tiruvannamalai, is one of the Pancha Bhuta Stalas, representing the primordial element fire).

There is another interesting aspect to this legend. While Brahma was flying upwards in the guise of a swan, he saw the petals of a ketaki flower drifting down. Tired by the futility of his efforts to reach the top of the mysterious column of fire, Brahma requested the flower to acquiesce to his lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Brahma confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column. An enraged Shiva appeared out of the fiery column and cursed Brahma so that he would not be worshipped in Temples on earth. Thus there are no Temples dedicated to this God of any significance in India.

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Bhikshatana

Bhikshatana is a form of Lord Shiva, when he manifested as an ‘enchanting mendicant,’ a wandering ascetic. The Rishis in Darukavana had become convinced that action was supreme and that there was no need to worship God. To teach them the value of worshipping God, Shiva manifested as a naked mendicant, begging for alms. The wives of the Rishis were enchanted with the naked beggar and followed him. The Rishis quarrelled with Shiva but the matter was resolved when the Rishis were made aware that they were fighting with the Supreme God. As Bhikshatana, the Lord is depicted as naked, with a snake around the hips and sandals on his feet.

Check this link to read about ‘Mohini and the Sages’ (under Thiruvoodal Sagas) as one of the causes for a tiff (i.e. tiruvoodal) between Lord Shiva and Parvati.

Still another version of the legend is that Lord Shiva had to wander as a mendicant in order to expiate the sin of having severed the head of Brahma, till he reached the Himalayas, where he was relieved of his sin.

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Shiva as Ardhanarishvara

In Hinduism, Ardhanari or Ardhanarishvara, is an androgynous deity composed of Shiva and his consort Shakti, representing the synthesis of masculine and feminine energies. The Ardhanari form also illustrates how the female principle of God, Shakti is inseparable from the male principle of God, Shiva. Ardhanari in iconography is depicted as half-male and half-female, split down the middle.

The term 'Ardhanarishvara' is a combination of three words- 'ardha', 'nari' and 'ishvara', meaning respectively, 'half', 'woman' and 'Lord' or 'God', that is, Ardhanarishvara is the Lord whose half is woman, or who is half woman.

Go to this link to read about Arunachala and the legend of Ardhanarishvara and this link to read about Deepam Ardhanarishvara.

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Dakshinamurthi

Is an aspect of Shiva as a guru (teacher) of all type of knowledge, particularly jnana. This aspect of Shiva is his personification as the supreme or the ultimate awareness, understanding and knowledge and also represents Shiva in his aspect as a teacher of yoga, music, wisdom and giving exposition on the shastras.

Dakshinamurti literally means 'one who is facing south'. South is the direction of Death, hence change. In every Siva temple the stone image of Dakshinamurthi is installed, facing south, on the southern circumambulatory path around the sanctum sanctorum. Perhaps, of all Hindu Gods, he is the only one sitting facing south.

In his aspect as Jnana Dakshinamurti, Shiva is seated upon a deer-throne and surrounded by sages who are receiving his instruction. He is shown as seated with his right foot on a demon (which represents ignorance) and his left foot lies folded on his lap. In his upper arms, he holds a snake or rosary or both in one hand and a flame in the other; while in his lower right hand is shown in vyakhyanamudra, his lower left hand holds a bundle of kusha grass or the scriptures. Dakshinamurthi is portrayed as being in the yogic state of abstract meditation - and as a powerful form brimming with ever flowing bliss and supreme joy.

Significance

Indian tradition accords a special reverence to the Guru or the teacher. Dakshinamurthi, is regarded as the ultimate Guru - the embodiment of knowledge and the destroyer of ignorance (as represented by the demon being crushed under the feet of the deity). The Jnana Mudra is interpreted in this way:- The thumb denotes God and the index finger man. The other three fingers stand for the three congenital impurities of man; arrogance, illusion and bad deeds of past births. When man detaches himself from these impurities, he reaches God. The Abhaya Mudra, a gesture with the hand lifted above thigh with palm facing out, fingers pointing, is interpreted as His grace upon His students. The rosary or the snake signifies Tantric knowledge. The fire represents illumination, removing the darkness of ignorance.

Go to this link to read some words by Sri Ramana Maharshi about Dakshinamurti.

Explore Vodpod

You may enjoy looking at the new 'Vodpod' at the bottom left margin of this site. The Pod, which is entitled 'Explore' invites you to explore both the inner and outer Universe. To begin with there is a very nice Shiva (who is representative of consciousness) montage. Which is rather appropriate as Mahashivaratri, the major Shiva festival celebrated both at Arunachala and throughout India, occurs (this year) at the beginning of March. The second video is a short compilation of Sri Ramana Maharshi's teachings with photographs of the sage and Arunachala. In the third video, Robert Anton Wilson, the brilliant and witty scientist, talks about perception. He explains how perception is a gamble and how we believe what we see and our interpretation of it without even realising that most of the time, we have even made an interpretation. And finally the fourth video of the 'Vodpod' is of ten extraordinary photographs of the Universe taken by the Hubble Space Telescope.

Shiva, Shakti

Only if Shiva is united with Shakti does he have the power to act, otherwise the God is not even able to quiver.

Thus having been lauded by the creator, preserver and destroyer of the world, how can a man without virtue like myself be able to sing or to praise you?

[Shankaracharya, Saundarya Lahari 1]

I am Manifest, Unmanifest and Transcendent Divinity,
I am Brahma, Vishnu and Shiva
As well as Saraswati, Laksmi and Parvati
I am the Earth, The Sun and the Stars
And I am the also the Moon
I am all animal and birds,
And I am the outcast as well, and the thief
I am the low person of dreadful deeds,
And the great person of excellent deeds
I am Female. I am Male and I am Neuter

In the Devi's Supreme Cosmic Form,
The Satyaloka is situated on the topmost of Her head;
The Sun and Moon are her eyes;
The quarters of the sky are Her ears;
The Vedas are Her words;
The Universe is Her heart;
The Earth is Her loins;
The space between earth and sky is Her navel;
The constellations are Her Thighs;
The Maharaloka is Her neck;
The Janarloka is Her face;
Indra and the Devas of the Svarloka are her arms;
Sound is the organ of Her ears;
Fire is within her Face;
Day and Night are Her wings;
The mountains are Her bones;
The rivers are Her veins,
And the trees are the hairs of Her body.
Childhood, youth, and old age are Her finest modes;
The two twilights are Her raiment;
And the Moon is the mind of the Mother of the Universe.

[Devi Bhagavata Purana, VII.33.1-21]

Hail to Thee! Part 4

Hail to Thee! O'Arunachala

[Cont'd from June 14, 2007]

Verses 1-9 inc
Verses 10-20 inc
Verses 21-31 inc

32. O' Beloved of the Unsuckled One!
I beseech Ye! Hear me, Your son
Cast Your snare, hunt and trap Your prey
Feed on this mind in Your own Mystic way

33. Boldly in his father's lap does the prince play
Even so have I spoken with liberty today
O' Eye of my eyes, see my heart and take no offense
Enfold me in Thee and sweet liberation do dispense

34. Grant these ears, this tongue Thy glorious Name
The mysterious sound that pervades my frame
Grant my taste, my touch Thy Lotus Feet
The sweet softness that makes my heartbeat






35. Grant my thoughts, my desires Thy steady Gaze
The clarity of vision that guides through the maze
Grant my speech, my hands Thy Healing spell
The sacred power that does delirium dispel

36. But if this plea, Thou does not hear
For my want of strength or purpose clear
Still hast Thou granted me a way to Thee
A path simple and clear to where Thou Be

37. This Leash on my neck tethered to Thy Hill
Is all I need to bring me to Thy Will
Thus going round and round and round as I graze
Thy Name in my heart and Thy Hill in my gaze

38. Tightening the Leash with every turn
Shortening my range until I burn
Naked and innocent in Thy glorious blaze
At Thy Feet and Hill under Thy watchful Gaze

39. When I and Thou shall be no more
And all is Thee and I evermore
Where Silence dances its sacred Dance
In Eternal Action and Eloquence

40. Thus as I pleaded to Thee in fervor
Lovingly did Thou come to my succor
And as fear and bewilderment did rise
When Maya threatened to cloud my eyes

41. Mercifully Thou loosened its terrible grip
And with gentle care did not let me slip
Commanding my birth in Thy votaries lineage
That I may be guided by Thy firm parentage

42. Guiding my sire's footsteps to bring me to You
In my twenty-second year, to hold Thee true
While You revealed my Self free of any vice
Crushing my mind so my heart may realize

43. That Life and Death was your puppet
And I, only a guest at your banquet
That indeed I was never ever born
'Cos everything moves in You as One

44. The sinner and the saved are indeed in You
As are the diseased and healthy too
In You are the prince and the pauper
As are also the judge and the robber

45. The infant and the ancient move as one
In You my Lord! O' Five-faced One
One indeed is the lover and the loved
As are also me and my wife beloved

46. My children and I are but one
As are my parents and I their son
My siblings and I are but one
Playing in innocence for Your fun

47. My friends and my enemies are none
Other than You my Lord! O' Holy One
Thy Feet are my crown, Thy Name on my tongue
Mute is my throat for other praise to be sung

48. And all I had ever given or received as mine
Was already assured long before my time
I was only the instrument in Your eternal game
Were I not there, action would occur all the same

49. And my only free will was either deny or surrender
To Thy Supreme Will that ruled all here and yonder
And that there is no victory to have since
Than to abide as "I" and nothing else hence

50. Knowing that You have given all this as a gift
To enjoy, experience, and share to uplift
That I be the custodian, your trustee
These gifts used for You, this life as a fee

Hail to Thee, part 3

To read verses 1-9 inc of Hail to Thee! O’ Arunachala, go here and for verses 10-20 inc, here





21. O' Dancing Beggar of the Cremation pit
By Your command I stand, a spendthrift
Cast now upon me Thy Graceful Glance
Ere I squander this soul’s inheritance

22. Thy Will addicted this mind to pleasure
Now luring me if You wait your leisure
This soul will drink Maya's stagnant water
Like sand swallowed by the crazed traveler

23. Which parent lets a child play with fire?
Can Thou see me fall, standing as my Sire
Play no longer this mischievous game
Lest the world speak of You in shame.

24. Kama devour'd Vishwamitra in a trice
Can I win freedom then from this vice?
You who consumed Kama in a stray Glance
Are my refuge, O' Lord, my only Deliverance

25. Dazzle me not with Maya's peacock fan
Lurking b'neath is Thy serpent's fang
Stand forth my Lord blazing bright
Consume me in Thy Eternal Light

26. My vasanas crash on me evermore
As surging waves on the ocean shore
Borne by the weight of my Karma
They shatter my resolve of Dharma

27. As an infant building castles of sand
I struggle in my Sadhana to stand
O' Saviour of Parvati's sand idol
Enfold me in Thy Arms Bridal

28. O' Lord of all beings, worlds and lands
Weighted by failings, condemned I stand
I come seeking Thy sanctifying Grace
Turn me not away from Thy Embrace

29. O' Hunter of souls, Divine Archer beyond compare
Was errant Thy Gaze as Thy Arrow shot here
And grazed my heart with this unhealing wound
Now Knowledge reigns not with Ignorance unswoon’d

30. Or is it Thy sport, that You prefer
To see this soul move in dazed stagger
Grasping by turn at scripture and worlds
In vain quest for relief as agony swirls

31. Be Still and Surrender Thou said
'Tis easy for Thee to speak from Thy bed
When even surrender is by Thy command
Who shall bow to whom, I pray demand

Unequalled

All rocks here are Lingams; this is the realm of Shiva.
The trees here are celestial plants.
Water here is the Ganges flowing from Shiva's matted hair.
All food here is nothing but ambrosia.
To walk one step here is to go around the whole world.
Any utterance here is the word of Veda.
Even slumber here is samadhi.
Can any other place equal Arunachala?

[Arunachala Puranam]