8 March 2011

2011 Mahashivaratri Appreciation




Right Click on all photographs to view enlarged version:



All the below photographs were taken at Arunachaleswarar Temple during this year's Mahashivaratri Festival celebrated March 2nd-3rd. Kolams were created in the morning of March 2nd, on the floors throughout the Temple Compound.

The first photograph is of the
12 Jyotirlingams.





12 Jyotirlingams




The next kolam is of Kannappa, the great devotee of Lord Shiva. To read an earlier posting on this Shiva devotee check out this link here.




Kannappa Nayanar




The next kolam is of the Tamil Siddhar, Idai Kadar, a saint who was believed to have lived in the third or second Century B.C. in the place that is now known as Tiruvannamalai. There are 18 Siddhars, who are mostly Saivaite saints from Tamil Nadu, who practised an unorthodox type of Sadhana (spiritual practices) and attained siddhic powers.

Idai Kadar’s story goes that once whilst grazing his goats he met and was blessed by a Siddhar of immense divine powers.

Foreseeing difficult times of drought in the world, it is said that Idai Kadar built a house with walls of grain and fed his goats plants that survived without water. To discover the secret of his survival during the drought, the Navagrahas (9 planets) visited Idai Kadar. After eating grain and goat’s milk, the Navagrahas fell asleep. As soon as the planets were sleeping, Idai Kadar arranged the planets in such an order that the world would benefit. Immediately after the planets were repositioned, rain started to fall upon the world.



Kolam of Idai Kadar Siddhar




One of the biggest contributions of Idai Kadar is the invention of the Kayakalpa techniques (i.e. the system of total body rejuvenation).

Idai Kadar attained mahanirvana at Tiruvannamalai and it is believed that his Jiva Samadhi is behind the Siva Sannidhi at Arunachaleswarar Temple.


“Om namah shivaya! Oh, my children! Don’t praise me for anything small I did. Don’t praise petty humans. It’s all because of the power of Lord Shiva and Krishna. So, praising them would make you all flawless souls. Wherever festivals are conducted for them, there will be endless joy and happiness. Worshipping them will liberate you all from your burdens and sorrows. Whenever you have difficult times, believe in God, devote your whole heart and mind to the problem you are facing and the solution for it, don’t worry about the outcome, do your best. You will win the battle for sure. Om namah shivaya!”




Abhishekam of the Temple's giant Nandi




In an earlier posting I listed the sequence of the major pujas that were performed at Arunachaleswarar Temple during the night and early morning of March 2nd and 3rd, 2011.


As is customary on the night of Mahashivaratri, Arunachaleswarar Temple stayed open throughout the night. The Temple tanks were illuminated with ghee lamps, and crowds milled throughout the Temple's grounds.















Nandi facing the Shiva Sannidhi




In the Temple Auditorium the Festival was celebrated by musical programmes, dramas and classical dance





Dance Programme




Below are photographs of the Lingodbhava puja (at the back of the Shiva Sannidhi) which was performed on the night of Mahashivaratri.















Ketaki flower (screwpine)
resting on Shiva's heart





Mahashivaratri is the only night of the year that the Ketaki Flower (screwpine) is used in the worship of Lord Shiva -- to read the story of how the Flower supported Brahma's lie to Shiva and the consequences of the lie, check out this link here.



7 March 2011

Radha Ma




In response to various requests for information about Radha Ma, it has been reported that she has now succumbed in a Chennai Hospital from burns after being rushed there from Tiruvannamalai, after what is reported in the local Tamil papers, to have been an attempt at self-immolation.






One hopes that her devotees and followers find solace in thoughts of Arunachala and receive relief from the shock they must be experiencing from the unexpected and tragic death of their Guru.




2 March 2011

The Eternal Festival

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For an excellent article on Shivaratri by Dadaji which explores the historical and esoteric significance of Mahashivaratri, go to an earlier posting on Arunachala Grace at Mahashivaratri -- Story of an Eternal Festival.

Which begins:

"Once celebrated on a vast scale throughout India, it now only sees peak performance at two places, separated by a considerable distance as well as a border. The best celebration to be witnessed is at the Pashupatinath (Lord of Animal Life) Temple at Kathmandu, Nepal. The other is celebrated on the Teleti, the sacred area at the base of Mount Girnar in Saurashtra."



Mount Girnar




1 March 2011

Origin of Mahashivaratri



There are a number of legends connected with the origin of Shivaratri. One is that Goddess Parvati and Lord Shiva were married on this day.







Our own Arunachala legend, proclaims it to be the day Lord Shiva appeared as a luminous Jyotirlingam before Brahma and Vishnu.

And it is believed that on the day of Mahashivaratri, all twelve Jyotirlingams of India manifested.


The Shiva Purana relates another legend extolling the glory of Mahashivaratri:-


“In ancient times, a Bheel (forest inhabitant) named Gurudruha trudged through a forest to hunt deer. At night, without having sighted a single animal, he climbed a Bilva (Aegle marmelos) tree on the banks of a lake. Later at night, a doe arrived to drink water. Gurudruha aimed his bow and arrow at her. While aiming, he unknowingly dropped some Bilva leaves and his drinking water below on a Shivalingam that happened to be under the tree. The deer then requested him to allow her to entrust her fawns to her husband, after which she would return. After much haggling he agreed.


While awaiting her return, he stayed awake by aimlessly plucking leaves and dropping them below. Again they fell on the Shivalingam. Thus he unknowingly performed its puja (worship) while remaining awake all night. Finally the doe returned with her family, She informed him that along with her, he'd have to kill her family too. As he aimed, some more leaves fluttered down on the Shivalingam.


The collective punya (spiritual merit) accrued from the puja performed unknowingly, eradicated all his sins. This purified his heart. Repenting his flawed life of sin, he set the deer free. As he sat repenting, Lord Shiva manifested in front of him and granted him a boon, "You shall be born in a town known as Shrungver, as a man named Gruha. Lord Vishnu will grace your home as Lord Rama and redeem you." (This event is described in the Ramayana.) Shiva also blessed the deer, which attained a better destiny.”

To read an earlier post with more legends of the origin of Mahashivaratri and also explains its esoteric significance, go to this link here.


2011 Mahashivaratri Pujas

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Mahashivaratri falls on the fourteenth day of the dark fortnight of Phalguna, and is dedicated to the worship of Lord Shiva. Mahashivaratri this year will be celebrated at Arunachala Shiva Sthalams on the night of Wednesday, March 2 through Thursday, March 3, 2011. On this night Shiva Temples in Tiruvannamalai will follow the lead of the famous Arunachaleswarar Temple and stay open all night.

While almost all other festivals are celebrated during the day, Mahashivaratri is celebrated at night, which stands for all that is evil: injustice, ignorance, darkness, sin, violence, treachery, falsehood, and misfortune. Mythology says that Shiva appeared to save the world from Tamoguna (darkness and ignorance).








Shiva symbolizes the atman (self), and worship of Shiva denotes meditation and contemplation by an individual on his or her own self. Thus the only way to achieve peace and happiness is by worshipping Shiva at night, that is, by meditating on one's own self during the night when the individual is free from the distractions of the physical world. In the case of Arunachala, premier Shiva site of South India, circumbulation of Arunachala Hill will be observed by many.









The name Shiva signifies a quality that means 'Auspicious' or 'The Auspicious One'. To a few, Shiva is Paramatma, Brahman, the Absolute, but many more prefer to see Shiva as a personal God given to compassion for his worshippers, and the dispenser of both spiritual and material blessings. Related to the Absolute concept is Shiva as Yoganath, the Lord of Yoga, wherein he becomes teacher, path and goal. As such he is the Adi Guru or Highest Guru of sannyasins who have renounced the world to attain the Absolute.



Arunachaleswarar Temple
Siva Sannidhi Puja Programme


March 2nd – 5 a.m. until 6 p.m. the performance throughout the day of One Lakh Archana at the Siva Sannidhi Shrine

8.30 p.m. First Kala Puja
11 p.m. Second Kala Puja

March 3rd
12 a.m. to 1.00 a.m. Lingodbhava Puja

2.00 a.m. Third Kala Puja
4.00 a.m. Fourth Kala Puja (completes before sunrise)

It is only on the day of Mahashivaratri (third Kala Puja) that the Screwpine flower is used for the worship of Shiva. As a result of a dispute between Brahma and Vishnu the Lord declared that henceforth the flower which hitherto had adorned his head in worship would no longer be used in his adoration.

To read the story of the Screwpine and about the dispute between Brahma and Siva, go to this link here.

The pujas above are followed by pujas to Chandikeswara and Bhairavi.

To view photographs of previous Mahashivaratri Festivals celebrated at Arunachaleswarar Temple, click here for 2009 archives and here for 2010 archives




Mahashivaratri 2011 -- Cultural Programme at Arunachaleswarar Temple



This year Shivaratri falls on the night of March 2nd through the day of March 3rd. And as is customary at the Arunachaleswarar Temple, the Festival will be celebrated by musical programmes, dramas and classical dance in the Temple Auditorium on Wednesday, 2nd March through the early hours of Thursday, 3rd March:-



Programme Details


5.00 p.m. to 6.00 p.m. Devaram Music (Hymns to Shiva)



6.00 p.m. to 7.00 p.m. Classical Bharat Natyam by Meenakshi Angappan Troupe










7.00 p.m. to 8.00 p.m. Classical Bharat Natyam by Vanavaka Rajendran Troupe


8.00 p.m. to 8.00 p.m. Nattiya Nagadam (singing and Drama) by Mount St. Josephs School, Tiruvannamalai


9.00 p.m. to 10.00 p.m. Classical Bharat Natyam by Lalita Thiyaganrajan Troupe


10.00 p.m. to 12.30 a.m. Grammiya (Village) Cultural Programme by Mayial Swamy Troupe (comedy cinema actor from Chennai)




18 February 2011

Bath Time



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Today was the first time in a while that I've visited Arunachaleswarar Temple. I started off at the old office, and took a nice photograph of an 1856 drawing of the Temple and mountain that was on the wall of the office.









On my way out of the Temple compound stopped off at the gokulam, home of the Temple cows and calves. Luckily it was time for Rukku's (the Temple Elephant) bath. So stopped and enjoyed her delight in getting a long hard scrub and wash down by her three minders.







As is apparent from my earlier postings of Rukku, I don't agree that highly intelligent, familial, social creatures such as elephants should be ripped from their natural homes and be kept prisoner in zoos, circuses or Temples. To get a better idea of Rukku's life check out my earlier posting here and a narrative about the life of Temple Elephants here and of Elephant cruelty here.

However it was evident from Rukku's enjoyment that bath time is definitely a treasured highlight of her day. So I appreciated the opportunity to observe this sweet elephant's delight.








Her three minders did their work with gusto and were obviously expert in finding all those itchy places that needed a good scrub.








I totally believe she was hamming it up for the camera. They say that elephants have an extraordinary memory and maybe sweet Rukku was rewarding me for all those carrots and cabbages I've brought for her in the past.







There was a time when Rukku's mahout would bring her to a water tank on the Chengam Road in Ramana Nagar, where she would daily enjoy full immersion and scrub down inside the deep waters of the tank. Nowadays not only have her treats become restricted but also her personal space has shrunk to a tiny sandpit in which she is forced to stand endlessly day after day begging for money in her trunk after placing it on the heads of visiting pilgrims.









I've been told that Temples endeavour to get female elephants that aren't the brightest, because smart elephants cannot tolerate the boredom, lack of exercise and isolation from their own kind without going absolutely mad . . . and Temple elephants going berserk happens much more than realised.








I'm praying that the next Tamil Nadu Chief Minister gets re-involved with all the good work started by Jayalalitha and her mission to ensure that Temple Elephants in this State have fastly improved lives -- including a yearly six week holiday in the forests and jungles.








Well the bath is over and now a nice snack of Ragi Balls.












OH! YUMMY!











16 February 2011

Garuda Mythology



I have written about Garuda worship at Samudram Erie several times on Arunachala Grace, so thought it might be interesting to give more information about the mythology of the Garuda and its worship in the form of the Brahminy Kite.







For particulars about the Brahminy Kite and some excellent photographs check out my Arunachala Bird Blog at this link:


In the words of Ven. Jampa Choskyi

“The Garuda is regarded as the King of Birds. Its name derives from the root Gri, to swallow as the Garuda devours snakes.

The snake represents the subconscious or hidden aspects of the mind; the feelings and thoughts which crawl underneath the surface. The Garuda can perceive these tiny snake like aspects and fall upon them. Similarly, by practising awareness we can develop wisdom which can perceive the workings of our mind in the most beneficial way.

The Garuda is represented with a human upper body, big eyes, beak, short blue horns, yellow hair standing on end, bird's claws and wings. However, sometimes, he is represented in human form with wings.

The Garuda which comes out of its egg fully grown symbolises the space element and the power of the sun, which dries up water. He represents spiritual energy which devours the delusions of jealousy and hatred. Because of his large wings, he represents openness and freedom of mind unaffected by emotional conflicts. Garuda symbolises the wise mind which reaches everywhere and brings about growth and wisdom.

The emerald, which is sometimes called the Garuda stone is considered a protection against poison and Garuda images appear in Jewellery as a protection against snake bite.”

The Brahminy Kite is believed to be the vahana (mount) of Lord Vishnu and revered throughout India as Garuda. It is regarded as an auspicious omen with such strong mystic powers that even its shadow acts as an antidote to the poison of a snake.

For a recommended narrative entitled ‘The Glorious Garuda’ check out this link here.


Find out about the story of the birth of Garuda from this very nice ‘You Tube’ Kids Animation Movie (for the kid in all of us)





Or read about The Birth of Garuda taken from the Mahabharata


The Birth of Garuda
[Maha:1.16-35]]

"The great sage Kashyapa, the wish-born son of Lord Brahma, was married to the two daughters Kadru and Vinata of Daksha. (Kashyapa was married to many more women, some of them the daughters of Daksha.) Both these sisters were of great beauty and jealous of each other. Kashyapa was exceedingly pleased with both of them and offered to grant each of them a boon.

Kadru said, "Let a thousand sons of incomparable strength and valor be born to me!" Kashyapa said, "So be it!", and to Kadru were born the race of serpents, a full thousand of them, endowed with great strength.

When it was her turn to chose her boon, Vinata said, "Let two sons be born to me, who shall eclipse the sons of my sister in strength, valor and fame." Kashyapa said, "So be it!"

In due course of time, Vinata laid two eggs. She gave them to her maid-servants for safe-keeping. They put these two eggs in warm containers and guarded them day and night. Five-hundred years passed, but the eggs had not hatched. Vinata grew impatient, for her sister already had a thousand snakes as her offspring. She broke open one of her eggs. The embryo in it had the upper part fully developed, but its lower half was still to be formed. The child grew angry at his mother and said, "How could you be so impatient? You have nearly killed me by your rash act. I curse you to slavery! Do not disturb my brother in the other egg. If you wait for another five hundred years, he shall be the means of delivering you from your servitude."

Some time after this, the two sisters Kadru and Vinata were involved in an argument. Kadru asked her sister, "Sister, what is the color of the divine horse Uchaishravas that belongs to Indra?"

Her sister replied, "It is of a flawless white color, right from its nose to its magnificent tail."

Kadru said, "You are wrong. While it is true that his face and his body are of a flawless white color, I think that his tail alone is a shiny black color. Tell you what, let us have a bet on this topic. If you are right, I shall become your slave. If I am right, you must become my slave instead."

Vinata accepted the bet. She was confident that she would win. Kadru knew that the horse was white through and through, so she hatched a plan. She called her sons and said, "I have bet with your aunt that the horse Uchaishravas possesses a black tail. You must make my words come true. Go forth and entwine yourself around his tail and give it a black appearance."

The snakes did not want to be a part of this deception. Kadru became exceedingly angry. She said, "How dare you disobey the command of your mother? There is no use in having offspring that disobeys my commands. I curse that all you will be destroyed by fire before too much time has elapsed!"

When Lord Brahma heard this curse, he further strengthened it by saying, "So be it!". When Kashyapa heard how his sons were cursed, and that his father Brahma had also sanctioned it, he went to Brahma and pleaded with him to mitigate the curse.

Brahma said, "Your sons are wicked. Their poison is threatening to destroy all creation. If left unchecked, nothing else can live on the earth. However, not all of them shall be destroyed. Those who are virtuous, who did not swerve from the path of truth shall be saved." Thus comforting his son, he taught Kashyapa an infallible Mantra to neutralize the poison of the snake. (This is how Kashyapa worsted his son Takshaka in a challenge, by reviving a banyan tree that had been reduced to ashes by the serpent's venom).

Meanwhile, the Nagas decided after a consultation among themselves that it was better to do their mother's bidding. The blackest among them went and entwined themselves around the tail of Uchaishravas. When the two sisters arrived, the tail of the horse was as dark as night. According to the terms of the wager, Vinata became the slave of her sister. She had to serve Kadru and the serpents as their servant.

When the appointed time came, Garuda emerged, radiant like the sun and Agni, from his egg-shell. His lustre was like that of the fire that would consume all creation when this world would end. The Devas in heaven suddenly beheld this bright shining light and nearly became blind.

Indra then asked Agni, "Tell me, O Fire, who is this second Fire who rivals you in brightness? It appears as if the end of the world is near!"

Agni then replied, "My King, This is Garuda, the son of Kashyapa and Vinata. He is destined to be the King of the birds. His father had granted a boon to his mother that he will surpass all the immortals in his lustre and glory, and that is what you all are being blinded by."

Upon hearing this explanation, all the Devas started to extol the virtues of Garuda. They said, "O Son of Kashyapa, thy lustre out shines us all. Thou art a great Rishi, knowledgeable in the Vedas and other branches of knowledge. Thou art greater than Agni. Thou art like the fire that shall burn all creation at the end of the world. Thou art our great protector, the ocean of holiness. None is purer than thee. Thou art the dispeller of darkness. We are unable to bear thy divine radiance, for it is threatening to burn us. O terrible one, O mighty Garuda, please reduce your brightness, so that we can see you normally."

Upon hearing this prayer from the celestials, in obedience to their requests, Garuda reduced his brightness a thousand fold, enabling them to see him clearly. Like his mother, he also became the servant of Kadru and her sons.

One day, Kadru commanded Garuda to take her and her sons to a region in the middle of the oceans, which would be a suitable habitat for the Nagas. So Garuda carried his half-brothers and their mother on his back, and started to ascend in the sky. As he got closer to the sun, the snakes started to wilt in its great heat. Kadru prayed to Indra, the friend of her sons, to save them. Thereupon Indra commanded the clouds and caused refreshing rain to fall on them. It revived the snakes. They and their mother reached the safety of the island called Ramaniyaka.

The island was beautiful, covered with dense forests, filled with trees of every kind. However, the snakes were not satisfied. The said, "O Garuda, take us to some better place. You must have seen something more suitable while you were flying. Take us there."

Garuda had grown tired of doing his half-brothers' bidding. He turned to his mother Vinata and said, "O Mother. Why is that we have to do everything these snakes say? Whence have we become their servants?"

Then Vinata recounted to him the story of the bet she had made with Kadru. Garuda then turned to his brothers and said, "I no longer wish to be a servant. Tell me, what should I do that I may be rid of this slavery? How may I save myself and my mother from this plight?"

The snakes replied, "Know that Amrit has been fixed as the portion of the Devas alone. They guard it zealously. If you bring us this divine Amrit, we shall release you and your mother from bondage."

So the great bird resolved to save himself and his mother by obtaining Amrit. He asked his mother, "Tell me mother, how can I obtain Amrit? I can fly all the way there, but I will need a great amount of food to accomplish this feat. Tell me where I might find such food?"

Vinata said, "In a remote place in the midst of the ocean, a great tribe of Nishadas (a local tribe) reside. They have turned their mind towards evil. You may eat them for food. Just take care that you do not inadvertently consume a Brahmana."

Garuda said, "I shall eat the Nishadas mother. However, how shall I be able to identify a Brahmana?"

His mother replied, "You can tell a Brahmana apart by his Brahma-Tejas (divine-lustre). If you eat a Brahmana inadvertently, you can identify him by the way he burns your throat. If such a thing happens, immediately release him, for the great anger of a Brahmana can even destroy the Gods!"

After assuring his mother that he will take care, Garuda took to the skies. He consumed innumerable Nishadas who were fishermen. Once, he felt a great fire burning in his throat, and realized that he had swallowed a Brahmana. He immediately released him and then continued his destruction of the Nishadas.

Despite eating all the Nishadas he did not fell satiated. He met his father Kashyapa on the way and asked him to indicate suitable food.

Kashyapa blessed his son and said, "If you continue along your way, you will see an elephant who is dragging a tortoise who is his elder brother. In their previous birth, they were two Rishis named Supritika and Vibhavasu. They quarreled over property and cursed each other to be born as an elephant and tortoise respectively. They are still quarrelling in this life. If you eat them, your hunger shall be appeased. May you be successful in your quest!"

Garuda encountered the animals mentioned by his father on the banks of a lake. He devoured them whole and satisfied his great hunger. He came upon a tree, whose branches broke away when he sat upon them. Sages called the Valakhilyas were performing a penance on that branch. When Garuda saw that they were falling down, he carried the whole branch in his claws. It was then that he got the name of Garuda, which means bearer of heavy weight.

Meanwhile, the Devas saw a wondrous sight. All their weapons rose from their holsters and started turning on each other. Indra's favorite thunderbolt started quivering in fright. Meteors and comets started to shoot in the sky.

Alarmed by these ill omens, Indra asked his preceptor Brihaspati, "Sire, What do these ill omens mean? Even when the Asuras were assaulting the heavens such a thing never came to pass. What can be the cause of this confusion?"

His preceptor replied, "Know that the great bird Garuda, resolved upon obtaining Amrit, to free himself and his mother from bondage, is flying to attack you all. He is of great energy and of immeasurable strength. If you hope to save Amrit, you have prepare for battle."

Indra then ordered the rest of the Devas to take up battle positions. He himself strode in front of his army, resolved to thwart the goal of Garuda.

Garuda appeared in the skies, facing the Devas. The great battle began. The Devas were sorely harassed by the flying bird, he of immeasurable strength. He mangled them with his claws and beak. Vayu attempted to blow him from the skies by raising a dust storm. Garuda parried this thrust with a counter wind generated from his mighty wings. All the celestials were routed. The Sadhyas and Gandharvas fled to the east. The Rudras and Vasus fled to the south. The Adityas fled to the west, and the Ashwini twins fled to the north, unable to bear the onslaught of Vinata's son.

At last, after killing a large number of the warriors ranged against him, the King of birds approached the place where Amrit was. It was surrounded on all sides with great flames that reached up to the sky. Garuda made his mouth very large and flew to the ocean. He swallowed the contents of many rivers and put out the flames guarding Amrit with it. He then assumed a tiny form and approached the vessel containing the nectar. He saw that a wheel with razor sharp edges was spinning very fast, intending to destroy all who came near. With his great speed, Garuda passed through between the spokes of that wheel. He saw that two great snakes were guarding the vessel beyond. He generated a great dust storm and blinded them. He then mangled them to death. He broke open the mechanism that was guarding the nectar, and rose to the skies, carrying the vessel in his claws.

When Indra saw that Amrit was being stolen, he discharged his potent weapon Vajra towards Garuda. In respect to the Rishi (Dadichi) from whose bones that weapon had been crafted, Garuda shed exactly one feather. Otherwise he was unharmed and continued on his way. Despite having possession of the divine nectar that would have made him immortal, he did not partake of it, intending to fulfill his promise to his brothers.

He met Lord Vishnu on the way. Vishnu granted him a boon, in appreciation of his selflessness. Garuda chose the boon that he should always be higher than Vishnu, and that he would be immortal, even without the aid of Amrit. Vishnu granted him this boon and set him on his flagstaff, thus giving him a great position. He then said to the bird, "Know that your half brothers are evil. If they drink Amrit and become immortal, much harm shall come to the world. You have only undertaken to bring the nectar to them. Use some stratagem and prevent them from drinking it."

Accordingly, when Garuda reached the isle where the snakes were, he set the pot of Amrit before them. He then said to them, "I have brought Amrit to you. As per our agreement, you should release me and my mother from bondage."

The snakes said, "So Be it!", and started to advance towards the vessel containing the nectar.

Garuda said, "It has been said that, before beginning a great task, one should purify yourself. All of you are unclean, finish your ablutions before you partake of this nectar."

Agreeing to this advice the snakes went to the river to purify themselves. Indra, who was waiting for just such an opportunity, stole the vessel and restored it to its place among the Devas. Thus the evil snakes were thwarted at their bid to attain immortality.

Since the Amrit had been placed on Kusa grass, that grass became sacred to the Gods from that day. Since Garuda had helped him, Indra desired his friendship and got it. They divided the rule of the world amongst themselves. Garuda got the overlordship of birds and other flying creatures, while Indra got the rest. And obedient to the command of Vishnu, Garuda became his faithful mount. In return, he got the boon that snakes should become his food."

13 February 2011

Phone Towers

If you look carefully you can see THREE mobile phone towers behind the Arunachaleswarar Temple East Gopuram. As any recent visitor to Tiruvannamalai can testify, the town is becoming a veritable hive of unsightly towers.

The problem is compounded by the fact that each Telephone Company requires its own tower – and with the inducements of Tower land rental in town of Rs.20,000/- a month and Rs.10,000/- a month in the country, its not difficult for Telephone Companies to find willing land owners eager to rent their land for the installation of large mobile phone towers.

However, relief is possibly at hand according to an article which recently appeared online about the wireless industry’s development of a smaller antenna, tiny enough to hold in one’s hand.





“As cell phones have spread, so have large cell towers – those unsightly stalks of steel topped by transmitters and other electronics that sprouted across the country over the last decade.

Now the wireless industry is planning a future without them, or at least without many more of them. Instead, it's looking at much smaller antennas, some tiny enough to hold in a hand. These could be placed on lampposts, utility poles and buildings – virtually anywhere with electrical and network connections.”

To read the rest of the article go to this link here



11 February 2011

Swami Ramdas on Selfless Love


“The nature of selfless Love is unalloyed joy. It is Love for Love's sake. Love here fulfils itself in loving. Such a Love has its root in eternity. It does not belong to the material aspect of life. So it springs from the immortal source of your being. In fact, it is the light and perfume of the Divine Spirit within you. Such a Love universalizes your outlook, and brings about the fusion of the soul with God. When your heart overflows with love towards all beings and creatures in the world, you experience a joy and ecstasy which is incomparable. God is defined as pure Bliss and Peace. So God is Love and Love is God.”

[By Swami Ramdas]


One of Swami’s closest devotees, Swami Satchidananda said in a narrative of Swami Ramdas,






“If anyone wants me to tell them something about Beloved Papa, I ask them to visualise what it would be like if, by some divine alchemy, Love and Bliss were to coalesce and stand before them as one luminous entity. That is how Papa can be seen with the naked eye.”


To find out more about the great saint Swami Ramdas and his time at Arunachala during which he spent nearly a month living in a cave on the Hill engaged in the constant chanting of Ram mantra, check out earlier postings here and here

To find out more about the life of Swami Ramdas you can make a free download of his autobiography ‘In Quest of God’ in PDF format from this link



10 February 2011

Arunachala Girivalam 2011



The dates and times for Full Moon and Girivalam, direct from the office of Arunachaleswarar Temple, are posted below.



January
Starts: January 18 – 4.28 a.m.
Ends: January 19 – 3.09 a.m.
Girivalam Date: January 19

February
Starts: February 17 – 4.58 p.m.
Ends: February 18 – 2.51 p.m.
Girivalam Date: February 17

March
Starts: March 18 – 2.51 p.m.
Ends: March 19 – 12.30 p.m.
Girivalam Date: March 19

April
Starts: April 17 – 11.29 a.m.
Ends: April 18 -- 9.09 a.m.
Girivalam Date: April 17

May
Starts: May 16 -- 7.33 p.m.
Ends: May 17 -- 5.34 p.m.
Girivalam Date: May 18

June
Starts: June 14 – 3.49 a.m.
Ends: June 15-- 2.24 p.m.
Girivalam Date: June 15

July
Starts: July 14 – 1.17 p.m.
Ends: July 15 -- 12.45 p.m.
Girivalam Date: July 14

August
Starts: August 12 -- 11.53 p.m.
Ends: August 13 -- 1.25 p.m.
Girivalam Date: August 13

September
Starts: September 11 -- 1.55 p.m.
Ends: September 12 – 3.58 p.m.
Girivalam Date: September 11

October
Starts: October 11 -- 5.56 a.m.
Ends: October 12 – 7.59 a.m.
Girivalam Date: October 11

November
Starts: November 9 -- 12.31 p.m.
Ends: November 10 -- 2.33 p.m.
Girivalam Date: November 10

December
Starts: December 9 -- 7.18 p.m.
Ends: December 10 -- 8.41 p.m.
Girivalam Date: December 9


9 February 2011

Story of Ratilal


The below is one of my favourite stories concerning Ramana Maharshi. The narrative doesn’t deal with sadhus, swamis or spiritual aspirants -- its about an ordinary man suffering from a relatable problem and how the darshan of Ramana Maharshi transformed Ratilal’s despair into joy. In addition the story of the animals half-way through this narrative is a beautiful and welcome anecdote of Ramana’s love of all creation.




Story of Ratilal
Recounted by T. R. A. Narayana



“IN 1948, I WAS in my thirty-ninth year. I lived in Madras in a good place, with my wife and four charming children. I was the Madras Branch Manager of a large British firm with its Indian Head Office in Calcutta. Being in happy circumstances, I did not feel the need for any religious practices or spiritual inquiries. I was contented and enjoyed the good life, accounting that as the purpose of living.

On an official tour with Inspector Parthasarathi, I was on the platform of Villupuram Junction on a hot April day, waiting for the train to Katpadi Junction. We were to visit Tiruvannamalai. While Parthasarathi and I were getting into a first class compartment, we saw a young man of about 25 years, trying to enter the same compartment through the next door.

The man was so fat that he found great difficulty getting aboard. He heaved his huge body this way and that, while another man on the platform, obviously his servant, pushed him forward. The man was perspiring profusely and looking ashamed at the curious way people, including Parthasarathi and myself, watched his sorry state. He got in somehow, and occupied the cubicle next to ours.

When the train had run for some minutes the man joined us. He introduced himself as Ratilal Premchand Shah and started talking about himself. Ratilal was a Saurashtra Gujarati Vaishya, born and brought up in Gondal. The only son of his father who was one of the richest merchants of that city. He had been married for six years. Corpulent from his tenth year, he had been unable to do anything useful since that age. Now at 25, he was just a huge mass of fat and misery.

Ratilal had left school at the age of 12 after passing standard four with great difficulty. He never read books or periodicals. In the last week of March, Ratilal had a vision while asleep. He saw an ascetic dressed in only a loin-cloth, smiling and beckoning to him for quite some time. He stood clearly before Ratilal’s mental eye when he awoke. Ratilal did not speak to anyone about the vision. Two days later, his wife was reading a Gujarati magazine, and Ratilal looking over her shoulders, saw the picture of the ascetic he had seen in his vision.

His wife told him that the ascetic was Bhagavan Ramana Maharshi of Tiruvannamalai, and that the Maharshi possessed rare spiritual gifts. Ratilal at once went to his father and arranged a journey to Tiruvannamalai with the trusted family servant. He knew nothing about Bhagavan, only what his wife had told him from the magazine article. He felt
sure though that all of his suffering was going to end as soon as he reached the Guru’s Ashram.

Parthasarathi said that he had Darshan of Bhagavan many times and also read a great deal of books about him. He assured Ratilal that the lad’s faith would prove to be worthwhile. The two young men talked all the way to Tiruvannamalai, which took more than two hours. I was reading a novel, but was really listening intently to their conversation. At Tiruvannamalai Station, Ratilal was received by a local merchant with whom his father had arranged his stay. Parthasarathi and I proceeded to the Travellers’ Bungalow.

It was four o’clock when we took our rest and had tiffin. Parthasarathi knew that I was a business-like Manager, and not likely to waste a single moment. He said we could visit the market, if I wanted to now, and was very surprised when I said: “No, Parthasarathi! We will go and have Darshan of Bhagavan first. Then if there is time, we will go to the temple. Let the Company’s business wait!”

It was about five o’clock when Parthasarathi and I entered Ramana’s Ashram. Where we walked around Bhagavan’s Mother’s Samadhi. (grave) Then we walked towards the verandah. There were some fifty people sitting there. Ratilal, his servant and his host merchant were also there. Bhagavan though, was not. The visitors talked in whispers, trying to find out where he was.

After waiting for some ten minutes, and still no Bhagavan, Parthasarathi suggested that we view the Ashram compound.

After our inspection, we were on the way back to the verandah by another side, when we heard a childish voice, “Chee! Asaththe! (Chut! You naughty!).” We could not see any children around, and therefore cast our eyes carefully to find out where the voice came from? Then we observed some movement among the leaves of the Bringal, and other plants in the kitchen garden, aside the verandah’s end. Looking at the quarter more intently, we saw a small goat, a little monkey and a squirrel, and Bhagavan Ramana Maharshi! He was sitting on his haunches with his legs folded.

The goat nestled between Bhagavan’s knees; the monkey had its head resting on his right knee; the squirrel sat perched on his left palm. He picked groundnuts from a piece of paper with his right hand fingers, and one by one fed the goat, the monkey and the squirrel, and himself last, strictly in that order.

His remarks appeared to have been addressed to the monkey which had tried to snatch the nut he was going to place between the squirrel’s lips. As we watched, the foursome went on enjoying the nut meal. All the four members seemed to be equally happy, and the way they looked at one another and kept close together was very touching. The goat, the monkey and the squirrel, and Bhagavan too, had obviously forgotten their differences in species.

And we too, looking on, saw all the four only as four varied forms of the same creation. I cannot find words to describe clearly the thoughts and feeling which passed through my mind then. The vision of the Supreme Cosmic Consciousness appeared as a flash of lightning, and disappeared in the grossness that I was. The split second of the duration of that vision contained the essence of all existence, knowledge and bliss, Sat-Chid-Ananda!

The nut meal was over. Bhagavan threw the paper away, and said, “Ponkoda!” (go away, brats!) just like any common man speaking to his wee grand-children. The goat the monkey and the squirrel left. Bhagavan got up. Parthasarathi and I slipped off hurriedly, feeling guilty of trespass into the Divine, but not sorry.

Soon after we resumed our seats on the verandah, Bhagavan came to his cot. He stood still for a few minutes, facing us. But I cannot say he looked at us. His eyes appeared permanently fixed on something far above and beyond the confines of this earth. They did not seem to be instruments for looking at all, but screens to shut out the material world from him, so he might concentrate more on the Light within. Sparks of flame shot out through the holes of the screen at times, sparks which cooled the objects on which they fell, and penetrated all the coverings of gross material around the objects and lighted up the wicks of consciousness inside them.

All of us got up and fell at full length towards Bhagavan. He held up his right palm till we had resumed our seats. Then he sat on his cot, reclining on the pile of cushions at its head, putting his left palm to his temple. We sat and looked at his face. It wore the same expression, or lack of expression, with which he had stood before us. He continued to sit in the same position and with the same look; we continued to look at him. No one spoke or made any attempt to speak. But the confrontation was not a dead silence; it was a very live experience in which the innermost being of each one of us communed with the Glory of the Supreme Cosmic Consciousness which Bhagavan was. I was numb with the appalling realisation that the Glory resting on the cot was the same that had dwelt in the form of stillness, that I had seen minutes ago, eating groundnuts in the intimate company of small animals.

Bhagavan got up from the cot. Then we all stood up. As we left, I felt a strange and hitherto-unknown peace and joy inside me; the faces of the others showed a similar condition of mind. There was a new spring in Ratital’s gait as he walked to the Ashram gate; Bhagavan’s Grace had obviously started working inside his body.

Many things have happened to me since that memorable day in April 1948, causing domestic and financial troubles. But my inner life has been always happy. Whenever I feel low, a vision of Bhagavan in the kitchen garden takes care of it.

In 1953, when I was in Rajkot, and employed as a Manager for an automobile firm. One day, a man of about thirty came into my office and accosted me with the question, “Don’t you recognise me, Sir?” “No, please,” I replied, truthfully. The man continued: “I am Ratilal of Gondal, Sir! Do you remember the Darshan of Bhagavan Ramana Maharshi five ears ago?” I looked more attentively at the man. He was lean and wiry, with his face aglow with health and happiness. I shook his hands heartily and told him to be seated.

He complied and said: “Sir, Bhagavan fulfilled his promise wonderfully well. You see me. I am now managing our family business. I have a son and another is on the way.” Ratilal closed his eyes in gratitude to Bhagavan.”


3 December 2010

Raja Gopuram View



Right Click on all photographs to view enlarged version.



The following unique sequence of photographs were taken pre Deepam on the day of inspection of the Temple Gopurams.






The photographs also show the condition of the Gopuram stairs and ceiling.






The spectacular photographs were taken near the top of the Raja Gopuram.







The Raja Gopuram, built around 1516 AD is the largest Gopuram of Arunachaleswarar Temple and measures approximately 217 feet in height (i.e. 11 stories).






And now from the top of the Gopuram the rarely seen panoramic view.
















If you right click on the last photograph of this posting, you will be able to identify Pavala Kundru Temple set out on a rocky spur of Arunachala. History reports that:



“Tippu Sultan, it is said, occupied the hillock of Pavalakkunru after destroying the small shrine that was there. His solders, it seems, were cruel to the people of the town but strangely the Temple of Sri Arunachala was left untouched, barring a single cannon shot that was fired at it. The missile seems to have hit a part of the northern wall causing minimal damage. After camping there for some weeks, Tippu Sultan and his army left Tiruvannamalai.”






25 November 2010

Ardhanarishvara at Deepam

Right click on all photographs to view enlarged version



There are many subtleties and esoteric meanings connected with the mythology and legends of Arunachala. One of the most famous being that of Ardhanarishvara - a form of the divine which is particularly celebrated at Arunachala and not more so than during the festival of Deepam and on the day of Bharani Deepam.








At the mystic hour of dusk (pradosham), when thousands have gathered in the courtyards and roofs of the Temple, waiting since early morning, the pancha murtis, are carried out into the courtyard in a fast running motion, sitting in their golden palanquins covered with festoons. The deities are placed in a Mandapam (ceremonial pavilion) opposite the entrance to the Arunachaleshwara's temple and facing the holy mountain.
















At that time also the deity Ardhanarishvara is brought out and placed on the stairs of the temple close to the big Deepam. This is the only day of the year that this particular Deity is ever moved. It is most auspicious.







In the Deepam Festival is also reflected the union of Shiva and Parvati in the deity Ardhanarishvara. Once the goddess in play covered the eyes of her Lord Shiva with her hands, and thus the whole world was plunged into darkness. However, Shiva opened his third eye on the request of the gods, and the light was restored.

Uma was ashamed of her childish behaviour, and she retired from Mount Kailasa to Kanchipuram to do penance and purge herself of her sin. Shiva then directed her to go to Tiruvannamalai to worship him there. Mother Uma became an anchorite and did hard penance, going around Arunachala hill with deep concentration on the holy name of the Lord.


Shiva was pleased with her, and told her that she was now relieved of her sin which was causing the untimely pralaya (destruction of the world). He blessed her and said, 'Come and unite with me,' and disappeared in the hill.

Then on Kartikeya day the Lord appeared as a blazing light, a jyoti on the top of the hill, and asked Mother Uma to circumambulate the hill. So she did, and when she rounded the western side of the hill, Shiva appeared on his white bull and blessed her. When she rounded the hill on the north-western side he absorbed her into the left half of his body. Thus came into being the form of Ardhanarishvara, the deity that is represented as half male and half female.













To learn more about the 'Legend of Ardhanarishvara' at Arunachala go to this link here:

http://arunachalagrace.blogspot.com/2007/12/ardhanarishvara-at-arunachala.html