True Indigo

Indigofera Tinctoria bears the common name 'true indigo'. The plant is one of the original sources of indigo dye and has been naturalized to tropical and temperate Asia. Today most dye is synthetic (which is cheaper and easier to produce) but dye from Indigofera Tinctoria is still available and marketed as natural colouring.

True indigo is a shrub, one to two meters high and has light green pinnate leaves and sheafs of pink or violet flowers. The plant is a legume, so it is rotated into fields to improve the soil in the same way that other legume crops such as alfalfa and beans are. The plant is also widely grown as a soil-improving groundcover.

Tamil Nadu has a long, rich heritage in the use of natural dyes (drawn from mineral sources) in both Temple and Cave paintings. Binding materials like clay and rice husk used to be applied as a natural paste on rock and Temple walls to support the paintings done in natural dyes, made over it.

The production of 'indigo cakes' is currently being developed in Tiruvannamalai. The process includes cultivation of the plant Indigofera Tinctoria, its harvesting, fermentation and then the production of 'indigo cakes'.

The dye is in fact obtained from processing the plant's leaves, which are soaked in water and fermented in order to convert the glycoside indican naturally present in the plant to the blue dye indigotin. During this process plant leaves are gathered in huge pits, weighed down using wooden poles, and soaked in water. The leaves are left thus to ferment. Later three to four people men stamp on the water-soaked leaves continuously for many hours until the water, which is green to start with, slowly turns into the rich blue of indigo.

The precipitate from the fermented leaf solution is mixed with a strong base such as lye, pressed into cakes, dried, and powdered. The powder is then mixed with various other substances to produce different shades of blue and purple.

Waking Life

Language

This particular video clip is a conversation exploring the relationship between language and functionality taken from the robotoscoped and animated 2001 film, Waking Life. The film is a unique way of presenting issues such as; reality, free will, our relationships with others and the meaning of life. The title is a reference to George Santayana's maxim that "Sanity is a madness put to good uses; waking life is a dream controlled."

The film, which is about a young man in a persistent lucid dream-like state, follows its protagonist as he initially observes and later participates in various philosophical discussions. The man eventually comes to the realization that he is dreaming and that he is unable to wake up and by the end of the film, he fears that he might be dead.

If you cannot see the video, please activate 'cookies' on your browser at tools>internet options:

Great Invocation

From the point of Light within the Mind of God
Let light stream forth into the minds of men.
Let Light descend on Earth.

From the point of Love within the Heart of God
Let love stream forth into the hearts of men.
May Christ return to Earth.

From the centre where the Will of God is known
Let purpose guide the little wills of men;
The purpose which the Masters know and serve.

From the centre which we call the race of men
Let the Plan of Love and Light work out
And may it seal the door where evil dwells.

Let Light and Love and Power restore the Plan on Earth.

[The Great Invocation]

Arunachaleswarar Temple

Arunachaleswarar Temple at the foot of Arunachala, Tiruvannamalai, is one of the largest (27 acres) and oldest Temples in South India. The tallest tower (Gopuram) of the Temple is 13 stories (60 metres) high.

The Temple occupies a special place in the Saivite realm and is regarded as one of the Pancha Bhoota Stalams (one of the five great Temples associated with the five basic elements). Arunachaleswaraar is related to the element Fire and the other four Temples are: Tiruvanaikkaval (Water), Chidambaram (Space), Kanchipuram (Earth) and Sri Kalahasti (Wind) respectively.

The mythlogy surrounding the Temple goes that after Shiva promised his effulgent form would shine forever as the eternal immutable Arunachala, the Gods Brahma and Vishnu asked that He moderate the effulgence of the Hill, to make it more bearable. They thus requested Shiva should make his eternal abode at Arunachala in the form of a Shiva Lingam on the eastern site of the Hill. The Lord agreed and immediately appeared in the form of a Shiva Lingam. To house the Lingam, Arunchaleswarar Temple was gradually formed around it. The Lingam is now situated inside the Shiva Sannidhi of the Temple.

There is an air of deep mysticism around the Temple and it has been been known for its long association with Yogis, Siddhas, and the well known spiritual savant Ramana Maharishi. The origin of the Temple dates way back in time, although much of the Temple structure as seen today, is a result of building activity over the last one thousand years.

To read more stories adapted from the Skanda Purana about the mythology of Arunachala, please visit this link.

Celestial Power

Earlier cultures were interested in the movements of celestial bodies as it was noticed that there were cycles in the power of sacred sites connected to the orbits of the sun, moon, planets and stars.

In this respect, certain sacred sites demonstrate regular periods of increase in their emanations of geophysical energies that seemingly correspond to the orbits of celestial bodies. In the case of Arunchala the moon has extraodinary relevance in both its new moon and full moon stages. According to the anthropologist Martin Gray:

'There is a great galactic symphony of subtle forces playing upon our planet by virtue of the cyclical orbits and particular positions of numerous different celestial bodies relative to the earth. The power places, because of their profound energetic resonance with different celestial frequencies, are ideal portals where humans may access those forces.'

Shiva Lingam

"All stones in that place [Arunachala] are lingams. It is indeed the Abode of Lord Siva. All trees are the wish-granting trees of Indra's heaven. Its rippling waters are the Ganges, flowing through our Lord's matted locks. The food eaten there is the ambrosia of the Gods. When men move about in that place it is the earth performing pradakshina around it. Words spoken there are holy scripture, and to fall asleep there is to be absorbed in samadhi, beyond the mind's delusion. Could there be any other place which is its equal?"

[Arunachala Puranam]

Rose-Crowned Glory

"After an all night train journey, I arrived at Tiruvannamalai just as the sun was clearing the horizon. The stars were fading out of the sky and the gopurams of the temple were silhouetted against the perfect cone of Arunachala Hill. It rose three thousand feet out of flat terrain and being so close it completely dominated the scene. The summit was at that moment hidden in a cloud which deepened to a crimson coronet as it caught the first rays of sunlight. Ten minutes later the display was over and the heat of the day began. I had seen the Taj Mahal by moonlight and the vast expanse of the snow-clad Himalayas stretching for a hundred miles, but in all India I never saw anything to equal this first glimpse of the holy hill, rose-crowned by the glory of the morning light."

[Hunting the Guru in India, by Anne Marshall]

The latest Government, Tiruvannamalai survey puts the height of Arunachala at 2,668 feet. As it is the only sizeable peak in the area Arunchala always seems larger than it actually is. But to get an idea of just how wee the Hill is; Mount Shasta is 14,161 feet, that is over 6 times the size of Arunachala. And Mount Everest at the Himalayas is 29,035 feet. So in this case size really doesn't matter!

Newsletter, April issue

The April issue of Arunachala Grace News is being sent out this week. If you wish to receive a free copy of this newsletter please subscribe on the left hand margin of this Blog, underneath the 'email logo'.

This month there are articles on the area's new Animal Shelter, Sacred Groves, a Proposed Bird Sanctuary, Tulsi, Seasonal Time Cycles as understood in Ayurveda, a children's project known as "Alaigal" and the usual Arunachala Tidbits, short stories, poems and nuggets of information.

Area's seismic past

An undocumented inscription has been recently found on the compound wall of the fifth prakaram, in front of the Elephant Shed at the Arunachaleswarar Temple, which throws light on the seismic character of the region.

A rectangular stone on which a Tamil inscription is engraved is part of the compound wall. The first three lines of the inscription reads: "Prabava varusham aadi matham 16-il bookambamakayil mathil adimattamaga vizhunthu pokayil." Which states that the compound wall completely fell down due to an earthquake on the 16th of the Tamil month Aadi in a Prabhava year.

The last three words of the inscription starting from the half of the third line is somewhat ambiguous, but has something to do with the reconstruction of the wall. Experts have said that the rudimentary style of writing of the inscription suggests that it may be around four hundred years old (i.e. early part of the 16th Century).

There is no mention of this inscription in previous books relating to inscriptions at Arunachaleswarar Temple, thus it is believed to be especially important in that it undermines all previous assumptions of seismic activity in this region.

Though the year in which the tremor shook the Temple City has been mentioned in the inscription as 'Prabhava', first of the 60-year cycle in Shalivahana calendar, it could not be clearly determined in which Prabhava year it was supposed to have happened.

Pandurangan, a 94-year-old Tamil pundit, closely associated with Temples and their traditions, said that he had heard about an earthquake that hit Tiruvannamalai from his ancestors. But he never came across any reference about this inscription in any of the books that documented the temple inscriptions. According to him, the quake could have occurred over 400 years ago because if it was within 200 years then he would have heard more about it from his elders. Experts have concurred with the Pundit, and all agree that the tremor must have happened around 400 years ago.

Swami Abhishiktananda

In an earlier posting I mentioned the ban on non-Indians wishing to take darshan of the Lord at Jagannath Temple, Puri, Orissa. I would mention that there are Temples currently in South India that also maintain such a policy. And yes, in olden days, even here at Tiruvannamalai, there were restrictions against non-Indians visiting the Arunachaleswarar Temple. At the moment I don't have details of the history of the ban, but once I have that information I will post it.

Now the once 'trickle' of non-Indians visiting Arunachala and Tiruvannamalai, has become a veritable 'flood'. But it wasn't always like that. Due to lack of information and difficulty of travel, it has only been since the 20th Century that Westerners have visited and/or stayed at Arunachala in any great number. Such notables include; Paul Brunton, Somerset Maugham, Maurice Frydman, Arthur Osborne, S. Cohen and Swami Abhishiktananda.

Swami Abhishiktananda was born Henri Le Saux 30th August, 1910, at St. Briac in Brittany in France. At an early age he felt a vocation to the priesthood and in 1929 he decided to become a monk and entered a Benedictine Monastery. Eventually his attraction to India, which started as early as 1934, came to fruition in 1948 when he joined Fr. Monchanin in Tamil Nadu where they both started up a small ashram at Tannirpalli, Tiruchirappalli District. It was there that Swami Abhishiktananda started to learn Tamil and Sanskrit and immerse himself in the Indian life-style.

Swami at an Arunachala cave

However it was in 1949 when he visited Tiruvannamalai and Sri Ramana Maharshi, that his life was to take a decisive turn. He later refers to that time:

"I regard this stay at Tiruvannamalai as being at one a real retreat and an initiation into Indian monastic life."

The periods which he spent at the foot of Arunachala and in its various caves were all between 1949 and 1955. However, during those years his permanent residence was at the ashram of Shantivanam which he had co-founded in: "an attempt to integrate into Christianity the monastic tradition of India."

But of Arunachala, he was to say: ' . . . the South (Arunachala) is my "birth-place".' And of his own spiritual experience at the sacred Hill, he was to later write:

"Anyone who is the recipient of this overwhelming Light is at once petrified and shattered; he can say nothing, he cannot think anymore; he just remains there, outside space and time, alone in the very aloneness of the Alone; it is an unbelievable experience, this sudden revelation of Arunachala’s infinite pillar of light and fire."

Swami's later years at his Ashram

At the end of his last visit to Tiruvannamalai in March, 1956, Abhishiktananda gave his assessment of the significance of Arunachala for himself:

"I think the best description of my real condition since Arunachala would be to compare it with the dawn;"arunodaya", when even before the sun has risen, the sky is already aglow. Light, peace and bliss. The birds are already singing, my heart too is singing. Joyful expectation of the appearance of the glorious orb."

GM causes 'breakdown'

Previously mentioned in an earlier posting are the isolated attempts of groups of farmers to reintroduce and strengthen traditional farming in Tiruvannamalai District.

Sadly throughout the South, there is evidence of farmers rushing to act as 'testers' for GM companies. In this respect in today's Independent (U.K.), the following article appeared relating specifically to Andhra Pradesh but which doubtedlessly applies to agricultural areas elsewhere in South India.

Genetically modified crops have helped cause a "complete breakdown" in farming systems in India, an authoritative new study suggests. The study threatens to deal a fatal blow to probably the most powerful argument left in the biotech industry's armoury, that it can help to bring prosperity to the Third World.

Professor Glenn Davis Stone, professor of anthropology and environmental studies at Washington University in St Louis, Missouri, has spent more than 40 weeks on the ground in the biotech industry's prime Developing World showcase, the Warangal District of the Indian state of Andhra Pradesh.

The industry claims that local farmers have adopted GM cotton faster than any other agriculture technology in history. It argued at the prestigious Biovision conference in Lyon this month that the rapid spread proves that the technology is working for farmers.

Professor Stone's study, published in the February issue of the journal Current Anthropology, demolishes this argument. Extensive interviews with the farmers proved that they are plumping for the GM seeds because they are new, hyped and locally fashionable, without having time to see if they produce better crops.

"There is a rapidity of change that farmers just can't keep up with," he says. "They aren't able to digest new technologies as they come along."

He adds that the rapid uptake "reflects the complete breakdown in the cotton cultivation system".

[The Independent
25 March 2007]

Sandblasting Ban

Further to a sandblasting posting early on this Blog, and to give more information about the previous process used for Temple renovation and cleaning at Arunachaleswarar Temple, the following is a history of the current sandblasting ban in affect in South Indian Temples.

In 2002, concerned at the incalculable damage done to priceless and ancient sculptures and the structural stability of various Temples, the Hindu Religious and Charitable Endowments Department placed a blanket ban on sandblasting which hitherto had been adopted to clean icons and walls. The Hindu Religious and Charitable Endowments Department declared that finer aspects of sculptures and idols were getting damaged or flattened after sandblasting. In this respect they issued a directive as a sequel to objections raised by conservationists, historians and culture-lovers in the context of sandblasting work done at Meenakshi temple, Madurai.

Intended to remove oily substance or whitewash, sandblasting is a process of spraying sand at high air pressure on sculptures, walls and pillars. Though it gives a "clean look" immediately, delicate features of the sculptures such as face, nose or lip gradually become flattened. Inscriptions also get obliterated and sandblasting also wears out bas-relief sculptures and removes the skin of granite stones on walls, leading to cracks. The stability of a structure is affected through the process of sandblasting and leads to gaps between stones which encourages the growth of fungus and vegetation.

Serious sandblasting damage has already been observed at the Ramanathaswamy Temple, Rameswaram, the Vedapureeswarar Temple, Vedaranyam, the Parthasarathy Temple, Chennai and the Thyagarajaswamy Temple, Thiruvarur.

Experts have advised that expediency cannot be a decisive factor in dealing with historic monuments such as Temples. In this respect currently replacing sandblasting, is the use of diluted chemicals for cleaning sculptures. Besides using chemicals, traditional poulticing methods such as sandalwood paste and ‘vibhuthi’ for sculptures in interior parts of Temples and application of fermented rice-flower paste for the rest can be adopted, advise experts.

Jagannath Temple

Happily at Tiruvannamalai there are no Temples, Shrines or Ashrams out of bounds to any caste or nationality.

However, a few weeks ago there was controversy at the Jagannath Temple, Puri, Orissa, regarding a man of foreign ancestry, who wanted to take darshan of the Lord inside the Temple. The man was refused and forcibly removed from the Temple.

After the incident at the Jagannath Temple, the man of foreign ancestry was interviewed by a local TV station and in the interview the man raised many interesting and relevant points about Temples and caste in India and for this reason, I think many might be interested in hearing his learned and intelligent observations.

The Jagannath Temple is a famous Hindu temple dedicated to Jagannath (Krishna). It is located in the coastal town of Puri in the state of Orissa. The name Jagannath (Lord of the Universe) is a combination of the Sanskrit words Jagat (Universe) and Nath (Lord of). The Temple is an important pilgrimage destination for many Hindu traditions, particularly worshippers of Krishna and Vishnu and is particularly famous for its annual Rath Yatra, chariot festival where huge and elaborately decorated chariots are used for the procession of the three main Temple deities.

The huge Temple complex covers an area of over 400,000 square feet, and is surrounded by a high fortified wall. It contains at least 120 Temples and Shrines. It is one of the most magnificent monuments of India. In modern times the Temple is busy and functioning. It has over 6000 priests, along with 14,000 other employees serving as their assistants and attendants waiting on the Jagannath deity, as well as pilgrim guides.

The Temple is selective regarding who is allowed entry into the grounds. Most non-Hindus are excluded from its premises, as are Hindus of non-Indian origin. Buddhist, Jain and Sikh groups are allowed into the Temple compound if they are able to prove their Indian ancestry.

Now watch the video:

Magnetic Mountain

"I have seen a new thing. There is a magnetic mountain which attracts all living beings. The moment one thinks of it, it controls (decimates) the actions of all beings who think of it and attracts them towards itself. Not only it attracts to itself but makes them motionless. How wondrous is the power of this magnetic mountain which takes such sacrifices. Oh Jeevas! Attain liberation by realising the nature of such Arunagiri." [Sri Ramana Maharshi]

In the above, Sri Ramana gives his interpretation of 'Arunagiri Yogi Vijayathe' in the Arunachala Purana. The interpretation suggests that a magnet attracts iron which is in physical proximity. But the magnetic mountain of Arunachala, attracts any being which thinks of it regardless of how far the being is. Further it makes the being devoid of action in the same way Arunchala Hill is.

Protecting the Aged

The increasing prosperity of India is also, in part, sadly contributing to the disintegration of its social framework. Whereas in previous times, families would take responsibility for the extended members of their unit, nowadays, one parent children are sent to orphanages and aged parents are often heartlessly abandoned.

Because of the decline in familial responsibility to aged parents, the Central Government in Delhi have introduced a Bill aiming to protect the aged. Under the provisions of the 'Maintenance and Welfare of Parents and Senior Citizens Bill', 2007, a person responsible for the upkeep of parents over 60 years of age, can attract a maximum of 3 month's imprisonment and a fine of Rs.5,000/- or both, if they fail to take care of them. The proposed Bill is expected to provide effective care and protection for senior citizens against ill treatment inflicted by their own wards and also offers them a speedy and inexpensive legal framework for redress.

Maintenance, as referred to in the Bill, includes; provision for food, clothing, residence, medical attention and treatment. The legislation also provides for the setting up of Tribunals in rural areas that will decide on complaints by the aged. The Tribunal will have the power to revert property to the parent in case of abuse and order payment of maintenance, depending upon the children's earning capacity.

State Governments are also expected to create and maintain Old Age Homes in a phased manner beginning with at least one in each District to accommodate 150 indigent senior citizens.

According to Government figures, more than 80 million people in India are over the age of 60 years. Over the years, there have been many cases of severe abuse when children force old and sick parents to give up their savings or sign over property into the child's name. Also, many older people, particularly widowed women, are forced to spend their late years alone, exposed to emotional neglect and lack of physical and financial support.

Tamarind Tree

The Tamarind tree, which is very common all around Tiruvannamalai, has many superstitions surrounding it. Locals believe that the neighbourhood in which the Tamarind tree grows becomes unwholesome, and that it is unsafe to sleep under it owing to the acid the tree emits during the moisture of the night. Another superstition about the Tamarind is that few plants will survive beneath it and that it is harmful to both people and animals to sleep under it, because of the belief of the corrosive effect that fallen leaves from the tree has in damp weather.

Maybe because of the supposed health dangers attributed to the tree, there also exists the common village superstition that the Tamarind attracts ghosts. For this reason it is uncommon to see this tree planted on private land. It is more often seen on the sides of public roads, where it provides effective, cooling shade to travellers.

Regardless of the bad associations of the Tamarind, it is essential in Indian cooking, so the tree must never be too inaccessible for harvesting purposes. The tree tolerates a great diversity of soil types, from deep alluvial soil to rocky land and porous, limestone. It also withstands salt spray and can be planted close to the seashore. The Tamarind can be grown just about anywhere and also because of its deep root system, can withstand the hot summer days of South India very effectively.

Arunachala Unity

[Extract from Eight Stanzas on Sri Arunachala by Sri Ramana Maharshi and believed to be composed around 1914-15].

"Thou dwellest in different religions under different names and forms. If they do not come to know Thee, they are indeed the blind who do not know the sun. O Arunachala the great! Thou peerless Gem, abide and shine Thou as my Self, One without a second!

As the string in a necklet of gems, it is Thou in Thy Unity who penetratest all the diversity of beings and religions. If, like a gem when it is cut and polished, the impure mind is worked against the wheel of the pure mind to free it of its flaws, it will take on the light of Thy Grace and shine like a ruby, whose fire is unaffected by any outward object. When a sensitive plate has been exposed to the sun, can it receive impressions afterwards? O benign and dazzling Aruna Hill! Is there anything apart from thee?"

Describing how he composed this poem, Ramana Maharshi said:

"The only poems that came to me spontaneously and compelled me, as it were, to write them without any one urging me are the 'Eleven Stanzas to Sri Arunachala' and the 'Eight Stanzas to Sri Arunachala'. In respect of the 'Eight Stanzas' . . . I started to go round the Hill and that day, before I got back to Virupaksha (cave), I wrote six of the eight stanzas."

In this poem Ramana stresses the inclusive comprehensive nature of Arunachala: "Thou in Thy Unity who penetratest all the diversity of beings and religions". Perhaps this is one of the reasons that Tiruvannamalai has little experience of communal or religious unrest and also why its population is currently 30% non-Hindu (i.e. Christian and Muslim)?

A Woman's Place!

"In most parts of Tamil Nadu, society is patrilineal where inheritance goes from father to son. Women rarely head households and their historical role has been that of a domestic and reproductive member of a family. The secondary position of women in Tamil Nadu is reflected starkly in the extent to which they have no control over their labour and wages. The workforce of the State finds that more women engaged in agriculture than in manufacturing or services.

The value placed on women's work is less than that of men, and even in the service sector domestic work, nursing, teaching or secretarial jobs are set aside for them while the high-end tasks are performed by men. The same is true in the manufacturing sector where women work as beedi workers, as manual labour for cotton textiles, fish, food processing and the match industry. They do intermittent jobs at extremely low wages, for long hours under unsatisfactory working conditions. They face sexual harassment and intimidation. In rural areas, women labourers are harassed more than men and few have leadership positions in unions."
[Human Development Resource Report, 2003]

Traditional Farming

Some paddy (i.e. rice) farmers of Kalasamppakkam, a village near Tiruvannamalai are now using a variety of a nearly extinct seed 'Thuyamalli' in place of hybrid varieties.

A mechanic, P.T. Rajendran, working in the State Transport Corporation first introduced 'Thuyamalli' in the area because of fears about the economic, agrarian and health consequences of using hybrid varieties with chemical fertilizers and pesticides. The seeds were obtained from a traditional seed activist from Chengam.

Since the introduction of this seed into the area other farmers have also started using varieties of traditional seeds such as kichily samba, karpalai, mappillai samba, samba moosanam, perungar, madumuzhungi and vadan samba. The change in seeds has marked a change in the system of their agriculture.

Farmers in adjacent lands using hybrid seeds which necessitate the additional use of chemical fertilizers and pesticides, are getting 20 to 25 bags (75kg each) of paddy per acre whereas the traditional methods using only a small amount of cow dung as natural manure, yields 12 to 15 bags of paddy per acre. However the farmers using traditional natural methods feel the cost of chemical fertilizers and pesticides offset the reduced yield of rice in their fields.

P.T. Rajendran says: "In all these years of traditional farming, we have virtually not used pesticides, because these varieties are extremely pest resistant. Even when we were faced with a pest problem several times, we managed it with a concoction made out of local herbs. Non-utilisation of chemical pesticides not only has saved farmers' money, but has also ensured soil and human health. Now there are around 20 farmers in our village that have shifted to traditional seeds and become liberated from chemicals."

Currently farmers using the traditional 'Thuyamalli' are selling their produce mainly as seeds as the number of farmers shifting to traditional farming is increasing. These local farmers are extremely satisfied that traditional varieties of seeds and agricultural techniques are beginning to make a comeback. In this respect the farmers said,"We propagate to keep up this practice and not to give up to the marauding hybrid and Genetically Modified seeds marketed by Multi National Companies."

Swami Ramdas

"Saints are beacons. Saints show the path. They hearten you in your struggle. Their words should carry absolute weight with you. They can awaken and enthuse you. But you have to advance on the path by your own growing inner power and will. You should feel conscious that the divine within is your sole refuge." [Swami Ramdas]

Swami Ramdas is another prominent saint of the 20th Century who is connected with Arunachala and spent a short time on the Hill living in a cave and performing austerities.

He was born in 1884 at Hosdrug, Kerala, India, and named Vittal Rao. He lived an ordinary life as householder in his community until he was thirty-six years of age, at which time an intense spritual transformation occured in him which filled him with an overwhelming wave of dispassion

At that critical time, his father initiated him into Ram mantra and assured him that by repeating it unstintingly he would, in due time, find true peace and happiness. As the mantra took hold of him, he found his life filled with Ram. It was then that he renounced wordly life and went forth in quest of God.

Eventually his travels took him to Tiruvannamalai, where he met with Sri Ramana Maharshi, Ramdas later said of the meeting, “The Maharshi, turning his beautiful eyes towards Ramdas, and looking intently for a few minutes into his eyes as though he was pouring into Ramdas his blessings through those orbs, nodded his head to say he had blessed. A thrill of inexpressible joy coursed through the frame of Ramdas, his whole body quivering like a leaf in the breeze.”

In that ecstatic state he left Maharshi's presence and went to spend nearly a month in a cave on the slopes of Arunachala to engage in the constant chanting of Ram mantra. This was the first occasion that he went into solitude. After twenty-one days, when he came out of the cave he saw a strange, all-pervasive light: everything was Ram and only Ram.

Following his experience in the caves of Arunachala, Ramdas continued his travels for nearly eight years which took him to many parts of India. Finally he settled down in Kanhangad, Kerala where the present Anandashram was founded in the year 1931.



One of the foremost amongst followers of Swami Ramdas was the great Indian sage Yogi Sri Ramsuratkumar (photograph above), who in 1952, achieved self realisation under the grace and light of his Swami. Yogi Ramsuratkumar attained samadhi at his own Ashram at Tiruvannamalai on February 20, 2001.