27 November 2017

2017 Arunachala Karthigai Festival: Day 4. Night—Kalpavriksha and Kamadhenu Vahanas



One of the most popular processions during the Arunachala Deepam Festival, is that of Kalpavriksha (also known as Karpavirutcham), the wish-fulfilling tree and Kamadhenu, the wish-fulfilling cow. Both of which emphasis the wish-fulfilling aspect of Arunachala.

The Kalpavriksha is a mythological Divine tree said to fulfill all desires. Its mythology narrates that the wish-fulfilling tree originates from the churning of the ocean of milk after which the god Indra, returned with the tree to his paradise. During the Deepam Festival on the Fourth Night the Lord is seated under the Kalpavriksha Tree.

The second major Radham appearing on that night is that of Kamadhenu (literally meaning; the cow; "from whom all that is desired is drawn", or “the divine cow providing for all needs”). The Kamadhenu is a divine cow-goddess described in mythology as the mother of all cows who provides the owner with whatever is desired.

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

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

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

In the proximity of this holy hill the presence of the Self is more powerful and more self-evident than anywhere else. Indian mythology speaks of a wish-fulfilling tree. If you find this tree and tell it what you want, your wish will be granted.

Arunachala also has this reputation. This is why so many people come here on a full moon night and walk around it. But very few people come here and ask for their complete freedom, for undisturbed peace.

Arunachala is a light. It shines. It is the light of the Self, and the light of the Self will continue to shine on you whether you believe it or not. Arunachala is greater than all other religious places. There are other holy, powerful places in the world, but none have the power of Arunachala . . . There is a huge amount of shakti, or spiritual energy, here.”





Aarti to the Panchamoorthies' Alangarams

The Lord being prepared on his Vahana inside the Alankaram Mandapam (outside Raja Gopuram)

Frenetic activity preparing all of the panchamoorthies outside the Alankaram Mandapam

Kalpavriksha: The Wish Fulfilling Tree

2017 Arunachala Karthigai Festival: Day 4. Day—Lord Chandrasekhara on Naga Vahana



On the morning of Day 4 of the 2017 Arunachala Karthigai Festival, the vahana for Lord Chandrasekhara is the naga.

The use of the word naga usually refers only to mythological serpents while snakes living in nature are called sarpas. However the word naga is also used to represent the cobra.

The cobra which is seen coiled around the neck of Lord Shiva, represents power over destruction and creation. It primarily represents rebirth, death and mortality—due to the casting of its skin thus being symbolically "reborn". The snake also represents Kundalini Shakti and as a vahana of Lord Shiva depicts desires kept under control of the Divine.




Alangaram of Lord Chandrasekharar

Lord Chandrasekharar on his Naga Vahana

Procession of the mada veedhis (perimeter streets of Arunachaleswarar Temple)

Procession of the Panchamoorthies

Large crowds of pilgrims are attending each function

Drummer on Big Street (in front of the Alankaram Mandapam)

2017 Arunachala Karthigai Festival: Day 3. Night—Lord Chandrasekharar Simha 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.



Aarti offered to the panchamoorthies inside the Kalyana Mandapam, 3rd Prakaram

Panchamoorthies performing circumambulation around the Siva Sanndihi, 3rd Prakaram

Lord Chandrasekharar on Simha Vahana

The Goddess on her Vahana, following the Lord on Simha

The panchamoorthies performing their procession of the mada veedhis

25 November 2017

2017 Arunachala Karthigai Festival: Day 3. Day—Lord Chandrasekharar on Bootha Vahana



On the morning of Day 3 of the 2017 Karthigai Deepam Festival at Arunachala the procession of Lord Chandrasekhara on the Bootha Vahana is observed.

Bootha represents earth as one of the five manifestations of nature; air, water, fire, land and sky. The Lingam to which it is associated is the Prithivi Lingam of the Ekambareswarar Temple, Kanchipuram.

During Grand Festivals at Arunachaleswarar Temple, alangaram is performed at the Kalyana Mandapam. The Gods then leave by the front door of that Mandapam, perform circumambulation of the Siva Sannidhi and then stop at the Yagasala Mandapam for adornment and aarthi performed by the priests.


Deities in front of the Yagasala Shrine

 Deities carried through Temple towards egress of Thitti Vassal Gate

Lord Vinayaka on Vahana

Lord Chandrasekharar on Bootha Vahana in procession of mada veedhis

2017 Arunachala Karthigai Festival: Day 2. Night—Silver Indra Vahana



Lord Indra has a special significance with Arunachala, as He is associated with the Asta Lingam with the cardinal direction of east. The Indra lingam is dominated by the Navagrahas, Lord Surya and Lord Shukra (Venus) and devotees are blessed with long life and prosperity on worshipping it.


Indra is the King of the Gods and ruler of the heavens. He is the God of thunder and rain and a great warrior, a symbol of courage and strength. He wields a lightning thunderbolt known as the vajra, rides on a white elephant known as Airavata and also has a golden chariot drawn by ten thousand horses.


The formidable thunderbolt-wielding Indra strikes an imposing figure but as king of the Gods he is generally benevolent, being generous to his worshippers, guaranteeing peace and prosperity and delivering beneficial rainstorms to end droughts. He can also be called upon in times of war to give support with His Divine weapons, thus assuring a favourable intervention and outcome.


Lord Arunachaleswarar and Sakthi Amman being carried through Temple

The Lord mounted on Silver Indra Vimana

Young lad on horn

Process of the panchamoorthies through Tiruvannamalai

Large number of pilgrims attending all functions

24 November 2017

2017 Arunachala Karthigai Festival: Day 2. Morning—Surya Perai Vahana



On the morning of Day Two of the Karthigai Festival, Surya Perai is the Vahana for the Lord. Surya is the representation of Fire (or Agni) and the fourth element of the Panchabhutas. The essential character of Fire is to generate heat and according to Hindu Mythology, Agni is one of the Eight Guardians that guard our Universe (known as Asta-dik-palakas).

During each procession the panchamoorthies are seated on their respective Vahana. The word “Vahana” denotes “that which carries, that which pulls” and signifies the mount of the God. The mount represents a Divine attribute associated with the God.

Arunachala is replete with mythology connected with the Surya, the Sun God. To find out more about Surya’s connection with the Hill, go to this link.




The Panchamoorthies being carried through the Temple

The Gods being moved away from the front of the Alankaram Mandapam

Darshan of the Lord on Surya Perai Vahana

Rukku next to her own, Lord Ganesha

Procession of the Gods through Tiruvannamalai

The Lord on His Surya Perai Vahana

2017 Arunachala Karthigai Festival: Day 1. Evening—Adhikara Nandi Vahana



Yesterday evening the Lord's vehicle was the Adhikara Nandi. There are two types of Nandi statues at Siva Temples, the more common is that of the recumbent bull (Vrsabha) and the other is that of Adhikara Nandi. In the case of Arunachaleswarar Temple, the Adhikara Nandi of last night's function is in the form of a bull-headed human standing on two legs.

Adhikara Nandi's two back hands hold a parasu (battle axe) and mrga (antelope) and the two front hands are folded on the chest in a pose of obeisance. Since he is the chief of the ganas of Siva, exercising his authority (adhikara) over them, he is christened as 'Adhikara Nandi.'

The white bull—Nandi—is the divine vehicle of Lord Shiva, the Destroyer. He is the chief of the ganas, Shiva's attendants. Nandi means 'happy'.

Nandikesvara, Lord of happiness, one of Shiva's ganas was fond of dance and music. He was born of the Divine progenitor Kashyapa and the Divine cow Surabhi. He married Suyasha, the daughter of the Maruts. As his life was coming to an end, he prayed to Shiva to lengthen his life. Shiva granted him immortality and leadership over His ganas. He was given the title “Adhikara Nandi” (or “authoritative Nandi'), for it is only with Nandi's grace and permission that one can enter the temple of Shiva. Adhikara Nandi took on a human form as a bull-headed human standing on two legs (or in some instances a bull standing erect on his rear legs).

Nandi is more than Shiva's vahana or vehicle. As the chief of Shiva's attendants, he is also the guardian of all four-legged animals. Nandi is essential to every Shiva Temple—the sanctum sanctorum of each Temple, where the deity may be in a human or linga form, has an image of Nandi facing the shrine.

There is a story that Vrishabha Deva or Nandi was very proud of his role as the vehicle of the Supreme Lord Shiva himself. To teach him a lesson, Shiva placed a lock of his hair on the bull, who was unable to bear the weight. Realising that he had been arrogant, Nandi begged Shiva's pardon. Shiva forgave him and initiated him into divine knowledge.

Nandi completes the image of the happy family. In days gone by, people depended on the bull for transportation. The bull was thus the vehicle both for Shiva and man. He is also a symbol of how a powerful animal, imbued with Divine authority, is also a gentle and humble worker and helper to both the Gods and man.




Panchamoorthies giving Darshan


Adhikara Nandi Vahana before decorating

Adhikara Nandi Vahana on Procession

Goddess Parashakti on Her Vahana the mythological bird Annapakshi

2017 Karthigai Deepam Festival Day One—Late Morning: Panchamoorthy Silver Vimana Procession



After the Flag Hoisting ceremony, the Panchamoorthies each on their own palanquin are carried around the Flagpost five times in the order: Vinayaka, Murugan, Arunachaleswarar, Shakti and Chandikeswara. After circumambulation, each of the Gods are carried through the Temple which they then leave through the Thitti Vassal Gate, adjacent to the Raja Gopuram on the east side of the Temple. 

Afterwhich the five Gods are placed on their respective vahanas which are decorated most beautifully. The Panchamoorthies then give darshan to devotees in front of the Alankaram Mandapam.  After darshan the Gods on their respective vahanas  are pulled by tractor in procession around the perimeter streets (mada veehis) of Arunachalaeswarar Temple.


The Panchamoorthies giving darshan in front of the Alankaram Mandapam

The Panchamoorthies on procession of the mada veedhis


23 November 2017

2017 Karthigai Deepam Festival Day One—Flag Hoisting: Thursday November 23, 2017



The Flag Hoisting ceremony which took place at Arunachaleswarar Temple this morning on Thursday, 23 November, 2017 marks the first day of the 2017 Karthigai Deepam Festival at Arunachala.

Symbolically, hoisting the flag suggests setting out to conquer—and  a devotee comes to the Temple to conquer his ego and gain control over his baser nature with the help of the Supreme Being. The Sanskrit word for the flag is ‘Dhvaja’ and it means whatever is raised. In the religious sense, whatever raises man to a higher level of understanding and activity is a ‘Dhvaja.’ The flag also suggests hope and desire to overcome ignorance. A Temple visit invigorates the devotee, recharging him with strength and bravery to face hardships knowing that ultimately those who have surrendered to the will of God find victory.

Kings of old in order to exhibit their Lordship over their kingdom and proclaim their continuing rulership would hoist a flag above their battlements or palace. The Dhvaja which suggests the victory of good over evil is a symbol of victory and superior wealth. It signifies commanding respect, patriotism and kingship. The flag nowadays is raised to honour God who is seen as the King of Kings—the  Supreme Power.

The history of a Temple flag on the Dwajasthambam (Dwajasthambam—Flag Pole) is that it marks an inauguration of a major Utsava at the Temple. The flag also serves as a signal to indicate to the people and visitors of the town that an Utsava is underway. Dhwajarohanam is a public act of sankalpa (an action made to impress an idea on the mind) which indicates a vow undertaken (in this case) by the people of the town to celebrate Brahmostavam.

Old customs dedicated that no-one present within the town limits on the occasion of the Dhwajarohanam was expected to leave the town or do any other thing such as marriage etc., until after the end of the Festival. The close of the Festival is marked by the Dhwajavarohanam or the lowering of the flag.





Crowd gathering to view the Flag Hoisting ceremony

Lord Arunachaleswarar coming out of the Siva Sannidhi

Sakthi Amman being carried on palanquin to the ceremony

The God and Goddess positioned to view the hoisting of the flag

2017 Karthigai Deepam Festival: Vinayaka and Chandikeswarar Utsavam—Thursday, November 22, 2017



On the third day previous to the beginning of the 10-day Karthigai Festival, Lord Vinayaka and Chandikeswarar Utsavam is observed. 

The panchamoorthies taken in procession throughout the celebratory Karthigai Deepam Festival are: 

Vinayaka, Arunachaleswarar-Unnamulai, Amman, Kartikeya and Chandikeswarar.  

Chandikeswarar represents all devotees and follows the other murtis in procession as their steward. He is the embodiment of devotion and piety and the position he attained is considered the highest a devotee of Siva is privileged with.

The legend behind the reason for this great honour goes as follows:-
  
“Chandikeswarar, a devotee of Lord Shiva was born in the village of Seynalur on the banks of the river Manni in the Chola country, as a young lad named Vicharasarman.

He was the son of a pious and learned Brahmin named Yajnadatta. Vicharasarman was of great intelligence. One day when the lad was going to school, he saw a cowherd brutally assaulting a cow. Angry at the behaviour of the cowherd, young Vicharasarman took upon himself the duty of tending the cows of the village, to which the villagers acceded. From that day the cows looked happier and yielded more milk. More than the cow’s udders could hold. Vicharasarman, seeing that the milk was being wasted, collected it in vessels, set up lingams made of sand and poured this excess milk to bathe the lingams with intense piety for Shiva. The cowherd who had lost position on account of this Brahmin boy, saw him in this act and found this a good cause for denouncing him. He immediately brought it to the notice of the village elders as well as Yajnadatta, Vicharsarman’s father. The father saw his son pouring milk on small sand mounds and without investigating, kicked one of the lingams in anger. Young Vicharasarman came out of his reverie and cut off the leg of his father with an axe with which he had kicked a linga.

Shiva was pleased with the devotion of this boy and he appeared in person along with Parvati his consort, before the boy. Shiva embraced him and made him in charge of his ganas (devotees or followers). He was also made the steward of his household, naming him Chandikeswarar.”



Lord Vinayaka Alangaram

Chandikeswarar Alangaram

Lord Vinayaka and Chandikeswarar Alangarams

Leaving the Siva Sannidhi

The Lords on their respective Vahanas

Taking darshan of Arunachala

22 November 2017

2017 Karthigai Deepam Festival: Schedule of Special Functions







2017 Karthigai Deepam Festival: Pidari Amman Urchavam—Tuesday November 21, 2017



The Pidari Amman Shrine is located in the Third Prakaram of Arunachaleswarar Temple. In front of the Shrine stands a huge stone Trishul (Trident). On Tuesday, November 21, 2017, Pidari Urchavam was observed at this Shrine.

Goddess Pidari is an aspect of Kali in a rural setting and regarded as a consort of Siva. Pidari is the ferocious aspect of Amman. The Mother Goddess gives life but Kali takes life. Goddess Pidari is the feminine form of Kala—time. Kali is the energy or the power of time. Her blackness swallows all that exists and the emptiness of space is her clothing, for when the Universe is dissolved, the power of time remains without maya (veil).

Kali’s extension, Pidari and her worship; evolved as a fighter and warrior and gained importance with the influence of Tantrism where she is known as Kala Pidari. The Pidari Goddess, in line with Shakti manifestations, emphasises fierce symbolism. At times Pidari is the sole resident deity in a village. As devata, She is the all-in-all for the village from simple prayers to divine blessings. Otherwise she watches over the main deity of a temple in her role as ‘kaval deivam’ while taking her seat in a structure on the right hand side of a temple entrance. She joins the ‘kavaldeivam’ or Protection Gods’ similar to that of Ayyanar, Muniandy, Karuppana Swamy or Veerabhadra, all of whom are warrior-protection village gods.

Pidari shares Kali’s attributes and is depicted holding a noose, trident, skull cup and a pointed knife. The noose is sometimes replaced by ankusha—the elephant goad. The damaru that she holds is entwined by a snake, thus sharing Siva’s characteristics. She has flaming hair and three eyes. Sometimes her breasts are decorated with snakes. She has a terrifying appearance with long incisor teeth to frighten off evil spirits. Her sculptures are sometimes synonymous with Goddess Mariamman and lime strung as a garland—‘elumichai malai’ is her favourite.




Goddess Pidariamman Alangaram






The Goddess on procession on way to the Pidariamman Shrine




Pidariamman Shrine, 3rd Prakaram


Huge stone Trishul in front of the Pidariamman Shrine










After puja at Shrine, the Goddess carried out of Arunchaleswarar Temple through the Thitti Vassal Gate


The Goddess on her Simha Vahana in Mandapam




The Goddess will now be taken on procession around the perimeter (mada veedhis) streets around Arunachaleswarar Temple