Pradakshina Method

35. If a person takes even a step by way of circumambulation, the entire earth is sanctified by coming into contact with the dust of his feet.

36. With palms joined in reverence he should make obeisance in every direction. He should then meditate and eulogize. He should circumambulate slowly without his hand touching anyone else.

37. Without any agitation, without even hearing the sound of his own steps, the devotee should circumambulate in the manner a woman walks when delivery is imminent.

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

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

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

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

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

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

Cane Furniture

Through the good offices of Shantimalai Trust, Arumungam, our Cane and Bamboo Furniture Master was able to set up his own furniture business at Tiruvannamalai some years back. And now many people in the Ramana Nagar area have at least one piece of cane or bamboo furniture made at his workshop.

His current workshop is located in a busy residential area popular with Westerners during the busy season. But its not just the homes of Westerners that display his furniture, as the economical and aesthetic furniture is evident in homes and stores throughout the area.

The current rented premises used to be a primary school until the school became popular and over subscribed and eventually had to move to a larger facility. Eventually this quaint little house will be torn down and a hotel or boarding house put up in its place as this area is one of the most expensive spots in Tiruvannamalai.

In the next photo some nice hanging chairs waiting to be completed. Fortunately the prices of bamboo and cane furniture remains very reasonable and a hanging chair as below, when completed and lacquered, will cost around Rs.700/- (i.e. U.S.$18)

Arumungam has a variety of books of cane and bamboo furniture from all over the world. You pick the picture, agree the price and he can make you anything you wish for and some of his work is really wonderful.

He has both men and women working at his small shop and showroom, most of whom were trained by Arumungam.

As well as furniture, baskets, bowls and bric-a-brac, all sorts of household items are available for purchase at his showroom.

Recently Arumungam started a sideline of restoring and selling antique furniture bought in villages around the Tiruvannamalai District. Its a particularly advantageous business because much of the wood used in old furniture is now protected and cannot be used any longer. I got myself a beautiful antique Burma Teak wardrobe for just Rs.6,000 a purchase I was very satisfied with. Rather like the table and chairset in the below photograph . . . I wonder?

In the last photograph is Arumungam's wife who knows absolutely nothing about furniture making and enjoys staying in their home (attached to the showroom) looking after the needs of her husband and two young daughters.

Well at least Arumungam doesn't have much in the way of competition, his is the only cane and bamboo showroom in Tiruvannamalai!

Quo Vadis Compound

Finally building work at Quo Vadis Compound is complete and now all that remains is to populate the library with books and fit out the kitchen ready for the opening of the Center's two restaurants. In the below photograph is Ole Madsen from Denmark, who has been working with Quo Vadis as representative of Dan Mission. On the right of the photograph is the co-ordinator of Quo Vadis and Lutheran pastor of this area, Rev. Joshua Peter.

To find out more about the purpose of Quo Vadis you can check at this link.

In the next photograph is Penita, the wife of Rev. Joshua Peter, and the person who will be in charge of the Center's kitchen and restaurants.

Now that the building work is complete, most have been engaged in a big clean up and also in landscaping the compound.

One of the restaurants will be on the roof of the Center and has a sublime view of Arunachala.

The original site of the Center had trees that had to be felled before construction work could be started. Wherever possible the trees were saved with the idea of later turning them into sculptures. The logs in the below photograph are soon to be turned into two matching sculptures by a local Tamil artist named Ravi who, it is hoped, will be working with apprentices from a local Catholic Center.

Another view of the two giant logs.

Once finished they will be put on either side of the gateway into the Compound and thus provide a striking and memorable entry into Quo Vadis.

The two sculptures will be completed within a month and when ready I will post photographs of them.

Arunachala Secret

The Self reveals itself in a multitude of forms in order to attract and take captive the souls of men. Some forms are made of flesh, in human likeness; others are elemental, such is the mystery of holy places, kshetras, of this Mountain Arunachala, for example . . . The secret of what passes between the human guru and his disciple is beyond anyone's grasp, even though the words they exchange may be spoken aloud and listened to. Who has ever fathomed the mystery of the Word from which Being has sprung? But still more inexplicable is the secret message which is communicated by the Mountain of stone to those who, in solitude and nakedness, meditate silently in its rocky clefts. Who will ever know the secret of the mutual communion between the mother and the child that nestles in her womb?

Many indeed in the course of centuries have found in Arunachala the place of a new birth, the gateway to a world hitherto unknown, to which suddenly, marvellously, they find that they belong!

Let him who does not venture to believe this, even so enter the cave and close the door to all comers; let him strip himself of every covering, whether of body or mind; let him keep silence and recollect himself; let his thirst be slaked with these waters, let him be scorced with this fire, then very soon he will find that he too understands the secret of Arunchala! So much the worst for him, if, as happened to Ramana Maharshi, he is never able to return to this world; for, as the Rishis of the Upanishads repeat with nostalgic insistence; "from there you can never come back, never . . . "

[Swami Abhishiktananda]

The Mountain

Tiruvannnamalai, is most of all, the mountain, a conical peak, isolated and visible from more than a radius of 20 Kms. The mountain, represented as an emblem in the shape of a triangle, appears in relief on many sculptures of the Hoysala period.


Among the lingams of the 5 elements, earth at Kanchipuram, ether at Chidambaram, wind in Kalahasti, water in Tiruvanaikovil, the lingam of fire in Tiruvannamalai is the one which has the most interesting history, a legend which has the highest resonance and consistency for the faithful.

Tiruvannamalai with its lingam of fire has a particularly evident character. The legend is a re-make of an ancient theme in the Kenopanishad in which Brahman manifests as the Supreme Divinity in front of whom Agni and Vayu are obliged to bow down. In the Puranas, instead of Brahman, Shiva in the form of a column of fire dominates over Vishnu and Brahma. Tiruvannamalai is the place of this manifestation of which the religious anchorage is, compared to the four other Pancha Bhutas, much more solid in that Siva has been identified as Agni, fire.

The mountain itself is imposing like a mythical image of the Centre which every mountain represents in Hindu thought. Arunachala is the object of circumambulation and the linga of the temple. Shiva in the form of a great spontaneous lingam (Swayambhu Linga) fixed himself there in response to the prayers of his devotees in order to perpetuate the lingam fire mountain.

Lastly, the mountain plays a great role in religious life both physically and mythically. At a height of 800 metres the mountain receives enough water to feed the reservoirs and lakes which have facilitated the setting up of little ashrams and also fill up the numerous ponds (tirthams) around the pradakshina that the pilgrims make use of.

[By Francoise L’Hernault]

Pradakshina Practice

The practice of pradakshina is very highly regarded in India. It consists of making the circuit on foot of a sacred place, a temple, a statue or of some person who is the object of reverence. The circuit is always clockwise, starting from the east towards the south, so that what is thus venerated is always on one’s right hand. In the great Temples people may perform a series of pradakshina in each of the three, five, and sometimes seven courts which surround the central sanctuary, one within the other. People sometimes take a vow to carry this out for forty-eight consecutive days, with a view to obtaining certain blessings or else in thankfulness to God for his mercies.

On great festivals the temple-murtis (images), mounted on their colossal cars, themselves make the pradakshina of their own sanctuary, accompanied by the crowd of their worshippers.

[Swami Abhishiktananda]

Inner Summons

The world has developed over the last fifty years, so that unlike ancient times many people are able to visit Tiruvannamalai from all corners of the world. We walk, take a bus or train, and cross the oceans by sea and air. Some of us may have undergone an inner experience and actively make a decision to visit blessed Arunachala, while others may not know why they decide to make the journey. I personally believe it does not matter if we think we make the choice or not, because all of us, even if we are unaware of it, have heard the 'inner summons' and have taken a step closer to Lord Arunachaleswarar Siva.

The Divine lifts up the humble soul and takes it on a spiritual journey. This soul has lived a life of service, where silent before its maker it has only asked: "What am I and what is my life, so that I may offer up my blood and ardor to Thee?"

The 'inner summons', that which draws us towards Arunachaleswarar Siva, is the magnetic movement of the Divine as He draws souls closer towards Himself. This summons is the mystic meal of the soul, the Supreme Mystery living in the breast of souls who seek after Divinity; known in their longing, slumbering in the germ of their ecstasy, and firmly linked to the rhythm of their actions. Most wonderfully, it is also the fulfillment of that longing, streaming out of the ecstasy of the soul, as does the finding of God out of the seeking after God.

This is the Supreme Path of the Gods and the Angels, and the same path that great saints have been able to tread for countless centuries. And, while there are many of us mortals living on this earth who have not yet gained our angel's wings, there is nonetheless, something most glorious within all of us, a most wonderful inner spirit of knowing, which like a bud, is waiting to flower. This is important for the soul to understand while it is wandering from place to place upon this earth, as it is the knowledge that links us to the Supreme Path of Arunachaleswarar Siva.

Every soul upon this earth has to enter this path and stand before Siva and His Shakti. The bud of all our souls has to open and flower. Everything within this mortal world lives, grows, rises, eventually to sing and praise the Lord. We are not unlike the plants in the fields, where even though there is an appearance of death in the cold season, at the approach of the sun's light they come to life again, reborn and refreshed. Like the flowers in the field we are also reborn again and again and have to open our faces to the sun and the rain and see Lord Arunachaleswarar Siva and Mother Apeethakuchambal in everything of this world.

This leads me to the words of a wise guru who once said; "That, which we see is only external, the visible, and that which is concealed from our view is the internal, and this is the root of all. Know that the Divine, is in the here and now yet only seems hidden in every secret place in the secret of secrets."

[By Iswari Kamalabaskaran]

Garuda

I received an invitation this week, to attend a July 1st, Garuda Puja and Function to be held at a nearby farm. Garuda (eagle) is revered as the vahana (vehicle) of Lord Vishnu. So wherever an eagle is spotted, devotees believe that the Lord is nearby. For the past five years a pair of eagles have claimed the palm trees and banana trees of this farm, as their own. So, this nice annual function is in fact the third year of Garuda Puja. I arrived at the farm and noticed the hive of activity going on in preparation of the 1,000 guests that were expected to participate.

Below is the young man, who is resident nearby, who so excellently co-ordinated all the arrangements of the Function. He is actually by trade an autorickshaw driver.

Next is the professional cook who was hired from a restaurant in town to come and cook the feast for us. Here he is making a potato side dish.

In the below photograph, a lady with a tremendous amount of determination is stirring up a giant pot (one of many) of rice; it looks like hard work.

Once she had finished with cooking the rice she dashed off to another spot and started preparing the vadai. Here the yellow mixture is waiting to be flattened into individual flat cakes and fried in hot oil.

Just some of the kids at the function; and there were many of them. A very nice afternoon with lots of laughter and larking around.

In the below photograph these men are cutting up banana leaves in individual plate size for our lunch; it works better than plastic and the cows just love munching on the leaves afterwards.

One of the trees which is a particular favourite of our heroes; the eagles!

Even though a thousand people are dashing around, making lots of noise and the smells of curry, vadai and rice are in the air; this little puppy is having a peaceful and deep snooze right in the middle of all the action. Absolutely an Indian dog!

Every so often one of the eagles would go for a soar around the neighbourhood, I really think he was aware that the crowds had turned out just for him. Everytime he flew around, people would look up and call, 'Hari, Hari' (Lord Vishnu).

A local village man looking very hungry and ready for what would prove to be a most delicious lunch.

A temporary Garuda altar was set up next to the tent and a local priest performed the worship.

In more of a close-up, a photograph of an eagle (Garuda) that received very special attention during the puja.

Below is one of our stars, Garuda, trying to act like he was totally unaware of the excitement he was completely responsible for.

And in the below photograph, Garuda in flight.

A nice Mum and her sweet baby, who was kind enough to stop crying for just long enough for me to take this photograph.

Waiting for lunch and below the little girl in brown in the middle of the photograph made me laugh, as she had so much attitude!

Now that the puja is over and Garuda is safely back in the trees, we can have a nice lunch of the deliciously prepared foods; and it was really yummy. In the below you can see the traditional Indian way of serving meals to large numbers of people. This is how it is done everywhere in Tamil Nadu.

So many people had turned up for the function that there had to be several sittings. I feel grateful to have been invited as it was a most special day, and even our star, the Eagle seemed to have been completely satisfied with how things went.

Wedding at Pachaiamman

Today I went to Pachaiamman Temple situated on the south east slope of Arunachala to meet with one of the Temple Trustees. I didn't realise when making the programme that the day would be a very auspicious one and that many of the Mandapams and Temples would be the venue of marriages. Here is the Raja Gopuram at the entrance of the Temple with Arunachala in the background.

Inside the Temple compound the statue of Pachaiamman (the green Goddess in the centre) sits looking out over her domain. Pachaiamman means 'Green Mother' and there are several stories connected with this Goddess which explains the history of her name. In one story, the sage Gautama Rishi in readying his Arunachala ashram to receive the Goddess, prepared a 'parnasala' (a holy seat). For this purpose durbai grass was used (a variety of pale yellow green grass used for yagnas). When the Goddess arrived and came to the 'parnasala', the durbai changed colour from the pale yellow green to an intense green. Another story of how the Goddess received the name Pachaiamman, is that during her journey from Kanchi to Arunachala, while staying at Vazhapanthal, Amman sat under a covering of lush green banana leaves; hence her name.

And in this her Arunachala domain, she sits watching over her guardian warriors. A legend of Pachaiamman (an aspect of Parvati) has it that after completing her penance at Kanchi, the Goddess started off for Arunachala. She travelled with 7 rishis and 7 virgins (Sapta Kanniyars) as part of a protective entourage. Halfway from Kanchi to Arunachala, the entourage stopped and made camp at the village Vazhapanthal. At that place the local king tried to molest the Goddess and the 7 rishis became as munishwaras (guardians) and killed the king. In the Pachaiamman Compound there are 14 statues of Pachaiamman’s warrior guardians set out in two lines, with two representations of each warrior.

When I arrived at the Temple a marriage was in progress. The ceremony was performed inside the Goddess shrine and afterwards the wedding entourage came outside into the compound to perform the rest of the wedding ritual. In the below photograph, the groom is putting on wedding 'toe rings' onto the toes of his new wife.

And here are the young couple.

The below shows the wonderfully extravagant hairdo of the bride; a lot of work went into that!

The following shows in more detail the intricacies of the bride's hairdo.

As in Western weddings, the bride and groom receive presents on the same day of the wedding ceremony. In India the favourite presents are usually to do with the kitchen. Sounds familiar!

Next the sister of the bride with whom I was having a nice chat. I had never attended a wedding at Pachaiamman Temple, and it seems a wonderful venue for such a function.

Below are the statues of Lord Munishwara's vahanas (vehicles) in the form of an elephant, a dog and five horses. I rather like the incongrous inclusion of the cotton candy seller!

Now that the function is over, time for tiffin. And snacks of sambhar rice with kurmar, bhajis and sweet kesari bath was served to all wedding guests on banana leaves in the Temple compound.

Once the wedding was over, the Compound emptied out quickly and suddenly everything was back to normal, the Hill and Pachaiamman silently watching over us all.

Hail to thee! Part 5

Verses 1-9 inc
Verses 10-20 inc
Verses 21-31 inc
Verses 32-50 inc

51. Revealed have Thou the nature of Maya
As naught but the surf of Thy Leela
When all action is but Thy movement
Where is room for my achievement?

52. Oh! Glorious indeed is this infinite freedom
Neither sunset nor sunrise in this kingdom
Gone the incessant drumbeat of the worldly race
Vanish'd as the morning mist before Thy Face

53. When even Death is at Thy Feet abiding
Why need I worry about the morning?
Fearless do I stride amidst men with bowed crown
Favoring none with fawning smile or scowling frown

54. All lifetimes are now dreams for me
Stretching ever onwards to infinity
Truly there is neither bondage nor liberation
The thought of either is fevered delusion

55. No world, no galaxy, nor heaven nor hell
Nothing save "I" exists with none other to tell
And in this glorious silence of unitary existence
Occurs eternal cycles of creation and destruction

56. Springing forth eternally as dream thoughts within Me
Where satisfaction and frustration are but dreams to see
Can I sport in aught else, having tasted the Bliss of My Self?
Who bathes in foam when spring waters pour off the shelf?

57. Gone the doubts of petty existence
Who is there for their persistence?
Neither are these thoughts denied
Who remains for them to be belied?

58. Let them stand or fall on their own accord
Attention to them I can no more afford
I did'nt call them forth so sustain 'em I can't
Let the power that birth'd 'em meet their want

59. Indeed in this state divine powers do accrue
But none remains to wield 'em, that is true
Gone forever is the fantasy of omnipotence
As also the dark nightmare of impotence

60. Gone the prayer as well as the supplicant
Consumed by a matted hair mendicant
No blazing light here nor darkness of ignorance
Nothing save Consciousness's Blissful Existence

61. Still dream creation needs action to fulfill
So this dream body is moved by Thy Will
While I remain as "I" and this as this
Silent I AM, none to claim as his.

62. Paltry indeed is the common tongue of duality
That speaks of MY state in terms of plurality
Indeed no word can exist when all is One
Nothing but Silence indeed is MY tongue

63. Undifferentiated and pristine I remain supreme
But to say even this is verily to blaspheme
Who is there to describe MY condition
Where redemption exists not nor any perdition

64. Unbound by good and evil do I freely roam
Neither fortune nor calamity shakes my bones
No auspicious date or time for me exist
Indeed in Me does all creation persist

65. All duties, roles and action are as play to me
Unfettered by their results I now walk free
Intoxicated by Bliss, in Thee do I drunkenly roam
To passersby, the lights are on but nobody's home

67. If duality has to be assumed for creation perchance
Then let it be said that this is Thy Cosmic dance
Where creation, expansion and dissolution
Cycle endlessly in harmonious perpetuation

68. Galaxies arise spontaneously from the Self
Shooting like spray from a rocky shelf
Untouched by all action is this Consciousness
As the ocean beneath the cyclone's viciousness

69. No slothful slumber of blankness is My state
Though outwardly I may assume that fate
Vibrant in incessant action I do remain
Eternally moving in Stillness all the same

70. Simple indeed is the path to Thee
No effort needed to simply Be
Indeed that is where I always am
To believe otherwise is delusion's span