Fire Walking Pictorial

As mentioned in an earlier posting, here are some more photographs of Adi Pooram and of the Fire Walking ceremony. You can view the earlier posting at this link here.

In the upcoming Arunachala Grace Newsletter there will be a full information-filled narrative of the history and significance of the celebration of Adi Pooram and Fire Walking at Arunachaleswarar Temple. So if you are not yet a subscriber of the free Arunachala Grace Newsletter (sent direct to your email inbox) please visit the subscribe facility at the left hand column of this page.

Right click to view enlarged version of below photographs.

Flag Hosting Ceremony

Ladies at Vallaikappu Mandapam,
ArunachaleswararTemple

Ladies worshipping Amman at Mandapam

Amman at Vallaikappu Mandapam

Devotees bathing at Brahma Tirtham,
Arunachaleswarar Temple before firewalk

[If you look at the previous posting of the firewalk you will see that the fire embers are red hot. I suspect the grey colour of the embers in the below photographs are because of the position of the photographer.]

FIREWALK

Schedule of Adi Pooram and Fire Walking
at Arunachaleswarar Temple

5 a.m. Amman Abhishekam

6 a.m. Alangaram

6.30 a.m. Flag Hoisting

8.00 a.m. Amman from Sannadhi to Vallaikappu Mandapam

4.00 p.m. Amman in Vallaikappu and the worship of Amman by ladies

4.00 p.m. Abhishekam

6.00 p.m. Valaikappu

8.00 p.m. Amman goes around the Temple and returns to Vallaikappu Mandapam

12.00 p.m. Adi Pooram firewalking preparation

1.30 p.m. Fire walking

Arunachala and Fishing Folk

Today spent time with an older gent who is well versed on the history of Arunachala. We talked about the fire-walkers of a previous post – upon which I hope to be getting some new fascinating in-depth information. We also talked about the fisher folk that are responsible for the Deepam cauldron on top of Arunachala during Krittikai Deepam Festival.

“Every year during Deepam five earthen-pot lighted lamps, representing the five elements, provide the flame for the single Bharani Deepam which fisherman carry to the top of the mountain for use as the source-light for the Krittikai Deepam.

That same morning the Deepam cauldron is hauled up the slopes of Arunachala supported by poles inserted into the cauldron’s rings. The unique privilege for taking the flame (source-light) and cauldron up the Hill and also for the actual lighting of the Deepam Flame is always given (for long as the Hill’s recorded history) to men of the fishing caste.”

Men of the fishing caste

The reason for the extraordinary grace shown to the fishing clan reputedly is explained by a famous legend of the time the Goddess Parvati was adopted by the king of the fishermen. A version of the story appears below.


Becoming a Fisherman

"Once, the Lord was explaining to the Goddess the secret import of the Vedas. However, the Goddess who was listening to the Lord, seemed to be beset with some anxiety and was otherwise engrossed. It was, therefore, apparent that She was listening in name only. The Lord noticed this and said that as She was not paying full attention to the important things discoursed by him she should be born in the fisherman’s community. The Goddess lamented this and the Lord assured Her that She would be born to the king of fishermen and that He (The Lord) would in due course come to wed her.

Ganapathi and Subrahmanya, the sons of the Lord were greatly perturbed by this and in their frenzy, considered the books of the Vedas to be the cause of the trouble and threw the offending books into the sea. The Lord took Nandikeswara to task for having allowed Vinayaka and Subrahmanya to go to Him without knowing His convenience and cursed him to become a shark in the sea. Any curse on Ganapathi would recoil on Him (the Lord) and hence the Lord did not impose any curse on him, however, Subrahmanya was cursed to become the dumb son of a merchant.

There was a place called Pakam on the eastern seashore of the Pandya Kingdom which was inhabited by fishermen and their king of the great fisherman clan of Paravar, was a great devotee of Lord Siva. The king had no children and one day, when he went to the sea for fishing, found a crying female child lying under a Pinnai tree (or Punnai, Calophyllam Inophyllam) on the seashore. He picked the child up with great joy and handed it to his wife saying that it was a gift of the Lord. His wife brought up the child very affectionately and adorned it with various jewels. The child grew to be a girl who constantly meditated on Lord Siva.

As ordained by the Lord, Nandikeswara became a shark and caused havoc to the fishermen’s boats sailing in the sea. The king of the fishermen took considerable pains to catch the shark – but all was in vain. The king therefore announced that he would give his daughter in marriage to any person who would catch the shark.

The Lord appeared in the guise of a young fisherman before the king of fishermen, who was struck with the personality and bearing of the young newcomer. To the king’s enquiry He replied that he was a fishermen and could net any big fish or shark. The king told him of the prize offered for netting the shark infesting the area. The newcomer went to the sea and in no time netted the shark.

The king and his men were astonished at the feat. And happily gave to the newcomer his daughter in marriage and celebrated the wedding immediately. The bride and bridegroom immediately appeared as Siva and Parvati on their Vrishabha mount and the shark also appeared as Nandikeswara.

The king of the fishermen prayed to the God extolling Him for the great kindness shown to an ordinary and illiterate man like him. The Lord told him that as he has he had been yearning to get a child for so long, he had sent Parvati as his daughter and He came himself came to wed Her. The Lord also blessed the king to have all prosperity and at the end of his life to become a denizen of Sivaloka. Then the Lord instructed Parvati about the secret import of the Vedas and She eagerly and earnestly listened to the discourse."

Fire Walking Arunachala

Fire walking is still a regular event in Tiruvannamalai and other South Indian towns. Usually wood or charcoal is burnt and the smouldering embers laid out onto the ground. Commonly the ceremony is held under the auspices of a Temple, and in the case of Arunachaleswarar Temple the occurrence takes place once year. This year the Fire Walking ceremony took place around 2 a.m. this morning in front of the Unnamulaiamman Shrine at the Arunachaleswarar Temple, which was specially kept open for the function.

To view enlarged version of all photographs right click on each snap

Many hundreds of devotees turned up for the ceremony, but the fire walking itself was only undertaken by devotees of the Divine Mother who had been observing special procedures over the previous 30 days (including fast) in order to prepare themselves for the ‘test of devotion’. Those who participated were ordinary householders and largely non-Brahmins. In some cases devotees were given a mantra to recite during their fire walk.

In all Temples, where the fire-walking ceremony is practised, it is a Goddess that is worshipped. In the case of the Arunachaleswarar Temple, it is the Goddess Unnamulai that is duly placated.

The actual ceremony occurs on the paved courtyard in front of the Unnamulaiamman Shrine, inside the compound of the Big Temple, a fixed day during the month of Adi (mid-July to mid-August). At that time a fire of burning embers is spread out after midnight for people to walk upon.

A Tamil legend narrates the story that in Singavaram there is a Temple to Sri Ranganadha. Here a king named Kandhan, after suffering a defeat, performed a fire walking ceremony in worship of Draupadi (from the Mahabharata). Draupadi, pleased with the worship, appeared before the king and promised that whoever should worship her as he had done would remain unscathed and also obtain whatever they prayed for. From that day onwards the fire-walking festival is observed with great enthusiasm in Tamil Nadu.

In the upcoming Arunachala Grace Newsletter there will be a narrative explaining the history and esoteric significance of the fire walking ceremony as it is performed at the Unnamulaiamman Shrine at Arunachaleswarar Temple.

If you are not receiving your copy of the bi-monthly Newsletter direct to your email inbox, please visit the Newsletter subscribe facility which you can find at the left column margin of this page.

High quality professional photographs of the actual fire walking will be posted in the upcoming week. Please keep checking back to view updates of this ceremony.

Tiruvannamalai Snapshots

Snapshots of an ordinary day at Tiruvannamalai. Right click on photos to view larger size.

A rained on lad

Service apartments open

at Tiruvannamalai

Lady trying to squeeze through
Idduku Pillayar shrine

Street in Ramana Nagar from rooftops

Hair raising bullock cart ride
through Tiruvannamalai

Labyrinth at Quo Vadis

Quo Vadis, the Interfaith Dialogue Centre in Tiruvannamalai recently constructed a labyrinth in the back of their compound, to which all are welcome. In the upcoming Arunachala Grace Newsletter there will be a narrative on the nature of labyrinths as a walking meditation. So if you are not a subscriber of the free Newsletter, check out the Newsletter facility at the left column of this page.

Labyrinth at Quo Vadis

Labyrinths have been around for over four thousand years and have been integral parts of many cultures and religious traditions around the world. The Hopi called the labyrinth the symbol for "Mother Earth" and equated it with the Kiva (“Sacred Lodge”). Like Stonehenge and the pyramids, labyrinths are magical geometric forms that define sacred space. A labyrinth pattern, usually circular, has been associated with pilgrimages, rituals and self-discovery and represents the life journey.

The difference between a labyrinth and a maze is that a labyrinth has only one path leading to the centre and back out again and in which there are no dead ends.

To find out more about Quo Vadis Interfaith Dialogue Centre, visit their website at this link here.

Periapuranam and Ramana

Someone asked Bhagavan whether he deliberately went in for a study of Periapuranam. Thereupon Bhagavan said, “No. No. It was a mere accident. A relation of mine, my uncle, was given the book by a swami who was living near our house and was advised to read it. Thus the book happened to be in our house and, coming across it, I looked into it first out of curiosity and then, becoming interested, read the whole book. It made a great impression on me.

One of the earliest photographs of
young Ramana Maharshi

Before that, the sixty-three images of the Nayanars in the Temple were mere images and no more. But afterwards, they gained new significance for me. I used to go and weep before those images and before Nataraja, that God should give me the same grace He gave to those saints. But this was after the ‘death’ experience. Before that, the bhakti for the six-three saints lay dormant, as it were.”

Mr. Somasundaram Pillai asked Bhagavan, “With what bhava did Bhagavan cry before those images? Did Bhagavan pray he should have no further birth, or what?” Bhagavan replied, “What bhava? I only wanted the same grace as was shown to those saints. I prayed I should have the same bhakti that they had. I knew nothing of freedom from birth or bondage.”

[Day by Day with Bhagavan -- 6-10-1946]

Appudhi Nayanar

The story of the Nayanar Appudhi from the Periapuranam illustrates the nature of devotion for a householder and how the whole family can work together in service of Siva. Appudhi Nayanar was an ardent Siva Bhakta who excelled in devotion to the Guru. He belonged to a Brahmin Family in Tingalur (the place where the Moon worshipped the Lord) and lead the ideal householder’s life.

Appudhi had heard of the glories of Tirunavukkarasar and had taken him as his Guru and meditated on his lotus feet. He had named all his children ‘Tirunavukkarasu’ and all household articles and water sheds had been named after the Guru. Thus Appudhi had ensured that he would constantly remember the Guru, and thus experience his Grace.

Tirunavukkarasar passed through Tingalur one day and was surprised to see his own name everywhere. Appudhi received the Siva Bhakta (though he did not know who it was) with great devotion. Tirunavukkarasar asked why the water-sheds and other items were named after Tirunavukkarasar. Appudhi was upset at this casual reference to the name of his Guru and asked: ‘Though you appear to be a Siva Bhakta, you do not seem to know Tirunavukkarasu Swamigal, who through the grace of the Lord withstood successfully all persecutions and re-established Saivism.’

Tirunavukkarasar moved by Appudhi’s devotion replied: ‘I am that humble soul who fell a victim to severe colic and then took shelter under the Lord’s Feet. I am that one who, due to the grace of Lord Siva, got cured of disease and returned to Saivism.’ Thus it was that Appudhi remembered the glory of Tirunavukkarasar, whereas the Guru choose to recall his own failings (to preserve his humility) and the Lord’s supreme saving grace.

As soon as he heard this, Appudhi understood that the Siva Bhakta was none other than Tirunavukkarasar and was overjoyed and worshipped him along with his wife. The Guru accepted the invitation to eat at their home. After the food was ready to be served, Appudhi sent his elder son to bring a banana leaf from the backyard, and the boy in the process of collecting the leaf, got bitten by a snake. The boy managed to return home and hand over the leaf to his father but after fulfilling his duty, fell down and died as the poison took its toll.

Appudhiadigal and his wife were distressed but, hiding their emotions, rolled the boy in a mat and hid him outside their house. Without informing Tirunavukkarasar about the tragedy, they served him food. The Guru understanding the situation, asked them to bring the dead son. Tirunavukkarasar then went to Tingalur temple and laid the body in front of the Temple and sang; and as soon as he finished singing, the boy got up as though he was waking up from his sleep. All were overjoyed except for the parents who regretted that this incident had caused a delay in Tirunavukkarasar having his meals! This story thus illustrates the nature of true devotion.

Interview with Swami Suddhananda

Swami Suddhananda was born at Satapura, a little rustic village near Cuttack in Orissa, India. He studied Vedic scriptures under Swami Chinmayananda and Swami Dayananda at Sandeepani Sadhanalaya, Mumbai.

He says: "I was thirsty and went for a drop of water and found that I am the water.' He travels widely in the world teaching Vedanta. He has an ashram off the Girivalam Road after Adiannamalai Village at the west side of Arunachala. He often spends time at his Arunachala Ashram giving Retreats and Seminars.

For more information about his life and his Samvit Sagar Trust go to this link here. You may view his official website with full particulars of Retreats and Programmes at this link here.

In the following interview Swami Suddhananda was asked: “It appears essential to meet a guru and stay with that guru. Who is the guru? What is the guru's role? How to recognise a true guru?”

His reply starts: “This is a very beautiful thing. The first thing is Guru is not a title, Guru is not a role . . . please . . . there is no such person . . .”

Click on this link to watch and listen to the rest of his response to the question: ‘Who is the Guru?’

Quo Vadis News

I have made many posts on Arunachala Grace about Quo Vadis the interfaith dialogue centre situated at Tiruvannamalai, and close to Ramana Ashram. To read some of the posts use the search facility at the top left of this page.

This week I checked in with Quo Vadis and spent time with its pastor JP and those around him. While there I had lunch and investigated the Labyrinth in the back garden and also got up-to-date with news at Quo Vadis. Their website is at this link here.

Below are some current photographs of Quo Vadis and information about the Centre’s current weekly schedule for visitors.

Lane outside Quo Vadis

Quo Vadis Interfaith Dialogue Centre

Arunachala from Quo Vadis' roof

Tree trunk carving from Quo Vadis
building site

Paintings, sculptures, artwork and
photographs displayed throughout the Centre

The meditation and meeting hut

Innovative plant hanging planted
in old bamboo piece

The Quo Vadis garden looking
very luxuriant

The Labyrinth located at
Quo Vadis

The week in Quo Vadis:

Monday: Cultural dialogue in the garden:
(song, dance, making instruments etc)

Tuesday: Women's interfaith book club in the Library:
(book read out live in English language)

Wednesday: Reading and reflection on roof top:
(spiritual books, meditation)

Thursday: Interfaith dialogue in the Roots Cafe, Quo Vadis
(reading from sacred scriptures, visit from key personnel)

Friday: 'Search the roots' in the Roots Cafe:
(recipes, herbal medicine and health tips, making kolams etc)

Saturday: Walking meditation and dialogue:
(6 a.m. walking the inner path or up to Skanda Ashram)

Sunday: Christian meditation in the Red Hut at 6.30 p.m.

Film: Film Evening every first Saturday of the month at 6.30 p.m.

A Forest Glade

Some nice snaps taken on the usual evening walk with my doggies.

And near the Hill a perfect forest glade that is a particular favourite of all my six doggies.

The glade is inhabited by a variety of birds and such indigenous wildlife as; macaque monkeys, mongoose, grey rabbit and foxes.

After our walk in the forest glade we head towards the Samudram embankment.

And watch the sun go down on yet another Arunachala day.

Arunachala Trees

Even though this season has not been rainy, the green cover of Arunachala is very apparent from wherever the Hill is viewed. I took the below photographs while seating on the roof of the Tasty Cafe, a very nice restaurant at the back of Seshadri Ashram.

The number of woody species found on Arunachala is between 150-200. The most plentiful are Satin-wood, Vepaalai, Indian Laburnum, Vengai, Udupai, Vitex altissima (peacock's foot), Strychnos potatorum (clearing-nut), Rose-wood, Deccania Pubescence and some of the local Acacia varieties. We find Soap-nut, Amla and Ebony along with five other species of Diospyros.

From the rocks sprout Ficus varieties, and higher up there are patches of Terminalias Paniculata and Tomentosa. In sheltered pockets of valleys and near the top, where it is cooler and there is more dew-fall, evergreens such as Cassine Glauca, Drypetes, Lepisanthes Tetraphilla, Memecylon and Pamburus (a type of wild orange) are more common, while on the most exposed and degraded slopes Sterculia, Givottia, Commiphora and even the endangered Hildegardia can be found.

Kalyana Mandapam

The below murals are on the walls and ceiling of the Kalyana Mandapam, a hall which is infrequently opened and situated at the southern side of the third prakaram of Arunachaleswarar Temple. I am posting photographs of some murals representing more well known Arunachala legends.

As to the future renovation of the murals, we will have to wait and see -- one hopes that the ancient and beautiful murals are not renovated improperly or inexpertly. As to that more news when I get it.

The below photograph is of an ancient representation of Arunachala surrounded by holy tirthams (water tanks).

Arunachala with tirthams

Ardhanarisvara

Dakshinamurthi

Lingodbhava

The most important functions to be held at Arunachaleswarar Temple Kalyana Mandapam, are the marriage of Lord Siva and Sakthi during Panguni Uthiram and celebration of the days of Karthigai Deepam.

There are other special days during the year that the Mandapam is used, one such function is a group puja performed during one day each year (in the month of Adi as is the custom in most Tamil Temples dedicated to Shakthi). The group function is known as the 'Mangalaya Puja'. The above photograph is of such a function held at the Kalyana Mandapam at Arunachalaeswarar Temple in a previous year.