Lingodbhavamurti Puja and the Ketaki Flower

As promised in an earlier posting, below are photographs of the recent Lingodbhavamurti puja held at Arunachaleswarar Temple on the night of the 2013 Mahashivaratri.

The manifestation of Shiva in this column of fire in front of Brahma and Vishnu, is carved in stone, as the Lingodbhavamurti manifestation of Shiva, and is always enshrined in the rear niche of the sanctum enshrining a Shiva Lingam. Since most temples face east, the Lingodbhava faces West.

The non-anthropomorphic form of the Shiva Lingam is a representation of this infinite cosmic column of fire, whose origins were not traceable by Brahma or Vishnu. The Shiva Lingam is the centre of reverence and worship in all Saivite temples.

Lingodbhavamurti, Arunachaleswarar Temple

The story of Lingodbhava is that of the attempts of Vishnu and Brahma to discover the origins (the beginning Aadi and the end Antha) of Shiva, is stated in three of the Puranas - the Kurma Purana, the Vayu Purana and Shiva Purana.

Vishnu was engaged in his yoganidhra (the slumber of yoga) at the end of a kalpa, in the waters of the great deluge, when there appeared before him, Brahma emerging from a great illumination. Brahma introduced himself to Vishnu as the Creator of the Universe, to which Vishnu replied that he was the architect of the Universe. An argument ensued between both as to their superiority over one another, when there appeared before them - a huge lingam of fire - with tongues of flames blazing out of it.

2013 Mahashivaratri Puja

Curious to trace the origins of this column of fire, Brahma assumed the form of a swan and flew upwards, while Vishnu assumed the form of a boar, and burrowed down into the earth. Eons of search in either direction proved futile, and hence the two Gods surrendered to this column of fire.

The puja celebrating the legend of the Lingodbhavamurti is particularly relevant on the day of Mahashivaratri as it represents the worship of sacred Arunachala itself, which is considered to be the manifestation of this cosmic column of fire as it represents the primordial element of fire as one of the Pancha Bhuta Stalas.

Dressed and garlanded Lingodbhavamurti, 2013 Mahashivaratri

I was eager to post these photographs because of the affinity I share with the sweet Ketaki flower which is an essential part of this puja.

Ketaki Flowers on the top of Lord Shiva's head

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

The story including the Ketaki Flower goes thus:

Dispute of Brahma and Vishnu In the days of antiquity a controversy arose between Brahma and Vishnu as to which of the two was greater. Brahma said to Vishnu, "I have created the five elements and all the living beings with their endless differences in form and sound. Therefore I am the Absolute God." Vishnu said, "The whole universe is but an aspect of mine. Of what use is your creation if I do not protect it? It is my thought-power that creates, sustains and destroys the whole Universe. So I am the Absolute God" Their dispute resulted in misery in the manifested world. Supreme Being Parameshwara saw this and was filled with compassion. To settle the discord and subdue their pride, Lord Shiva appeared before them in the form of blazing column of light and a voice issued from it asking them to seek its upper and lower limits and he who found either of these is the superior one. Both gods stopped fighting and decided to explore the ends. Brahma took the form of a swan and flew up to reach the top of the column of light, whereas Vishnu became a boar and started burrowing into the earth to find its base.

A thousand years passed as Vishnu dug deep into the nether worlds and the journey seemed endless. With all this power he could not discover the base and he got lost in meditation with the result that he experienced the Supreme Light which dwells in the hearts of all. He soon realised and recognised that his true strength was derived from this Supreme Light, that is Lord Shiva. He prayed to Shiva seeking His pardon and then returned to earth. Brahman who flew up as a swan was mounting the sky and the higher he soared, the column of light rose higher before him. He was growing despondent and was about to return when he saw a fragrant flower called Ketaki (screw-pine) falling towards the earth. On asking from where it had come, the flower revealed that it had come from the crest of the fire column that was none other than Shiva himself and that it had been descending for thousands of four-fold Yugas. Brahma requested the flower to say that both of them came down after seeing the crest and thus the flower swore to Vishnu in the presence of the Column of Effulgence that Brahma had reach the summit.

Splitting asunder the column of Light, Shiva appeared before the two Gods. When the lotus-eyed Vishnu saw him, he danced with joy. The guilty Brahma on seeing the Lord’s true form was confused and frightened. Mahadeva said, "The two of you need not be ashamed for having transcended your limits. Hari (Vishnu) pondered deeply and became enlightened. But Brahma has uttered falsehood and I now cut off his fifth head for that perjury. Brahma shall not hereafter be installed in any Temple. And this flower, which bore false witness, shall never again find a place on my head and shall not be used for my worship." After cursing Brahma and the screw-pine flower thus, Shiva turned to Vishnu and said, "Child! Be composed, I am pleased with you. You are one of my foremost devotees. You originated from me and are my sattwic part. At the end of the kalpa you shall merge in me." 

Brahma and Vishnu prayed to Shiva to abide there forever as a Tejo Lingam. In answer to their heartfelt request, Parameshwara established himself as the Arunachala Hill and also as a small Siva Lingam at the eastern foot of the Hill for the welfare of the world and for those who desire to worship Him and obtain illumination. 

[Abridged – The Glory of Arunachala] 

Swami Chinmayananda and The Holy Geeta

Swami Chinmayananda was born on May 8, 1916 as Balakrishna Menon (Balan) in Ernakulam, Kerala in a devout Hindu family. Graduating from Lucknow University, he entered journalism where he felt he could influence political, economic and social reform in India. But his life was changed when he met Swami Shivananda at Rishikesh and became interested in the Hindu spiritual path. 

Balakrishna Menon took sannyasin from Swami Shivananda and was given the name Swami Chinmayananda (the one who is saturated in Bliss and pure Consciousness). Swami Shivananda sent the young sannyasin to study under a guru, Swami Tapovan in the Himalayas, with whom he stayed for eight years. 

Swami Chinmayananda felt a powerful desire to make his knowledge available to the world and after completing his study with his guru, left the Himalayas to teach Vedanta. During his forty years of travelling and teaching, Swami Chinmayananda opened numerous centres and ashrams worldwide and also built many schools, hospitals, nursing homes and clinics. Swami Chinmayananda passed away on 3 August 1993 in San Diego, California. 

A most powerful incentive to the Swami’s spiritual journey was his meeting (while a high school graduate) of Sri Ramana Maharshi. His own recollection of the meeting goes thus: 

“I was just emerging from high school, exams were over. On a package railway ticket I was roaming through South India. As the train steamed through the countryside at a halting speed, most of the passengers in my compartment suddenly peered through the windows in great excitement and bowed reverently to an elaborate temple beyond. Inquiring about it, I was told that it was the Tiruvannamalai Temple. 

Thereafter, the talk of my fellow travellers turned to Ramana Maharshi. The word ‘Maharshi’ conjured up in my mind ancient forest retreats and superhuman beings of divine glow. Though I was at that time a convinced atheist, I was deeply drawn to visit the Maharshi’s Ashram. I chose to take the next available train to Tiruvannamalai. 

At the Ashram I was told that the Maharshi was in the hall and anybody was free to walk in and see him. As I entered, I saw on the couch an elderly man, wearing but a loincloth, reclining against a round bolster. I sat down at the very foot of the couch. The Maharshi suddenly opened his eyes and looked straight into mine: I looked into his. A mere look, that was all. I felt that the Maharshi was, in that split moment, looking deep into me – and I was sure that he saw all my shallowness, confusions, faithlessness, imperfections, and fears. 

I cannot explain what happened in that one split moment. I felt opened, cleaned, healed, and emptied! A whirl of confusions: my atheism dropping away, but scepticism flooding into question, wonder, and search. My reason gave me strength and I said to myself, ‘It is all mesmerism, my own foolishness.’ Thus assuring myself, I got up and walked away. 

But the boy who left the hall was not the boy who had gone in some ten minutes before. After my college days, my political work, and after my years of stay at Uttarkashi at the feet of my master, Tapovanam I knew that what I gained on the Ganges banks was that which had been given to me years before by the saint of Tiruvannamalai on that hot summer day – by a mere look.” 

During a talk in 1982 the Swami Chinmayanada said: 

“Sri Ramana is not a theme for discussion; he is an experience; he is a state of consciousness. Sri Ramana was the highest reality and the cream of all scriptures in the world. He was there for all to see how a Master can live in perfect detachment. Though in the mortal form, he lived as the beauty and purity of the Infinite.” 

[Extract: Face to Face with Sri Ramana Maharshi] 

**************** 

In the 1980s, while I was staying at the Ashram of Sri Sathya Sai Baba in Andhra Pradesh, one day a friend and I searched the bookshops of Puttaparthi, looking for a definitive and illuminating version of the Bhagavad Gita in the English language. We found, “The Holy Geeta,” with commentary by Swami Chinmayananda. My friend who was most eager to make an in-depth study of the Geeta, purchased the book and took it to darshan that afternoon. During darshan she reverently offered the book to Sri Sathya Sai Baba asking him for His Blessings. Swamiji took the book into his hands, riffled through some of its pages and looking at my friend said, “Take this book, study it. You have my Blessings.” 

Inspired by Sri Sathya Sai Baba’s obvious approval and blessings of the Swami Chinmayanada commentary of the Bhagavad Gita, I myself spent a great amount of time studying that version of the sacred Gita. Subsequently if anyone has ever asked for a recommendation of the Bhagavad Gita, with an excellent and clear explanatory commentary, I always refer them to The Holy Geeta by Swami Chinmayananda. 

Sri Idaikadar Samadhi

In the previous posting about the great Siddhar Sri Idaikadar, I mentioned that there has been a debate as to the exact location of the samadhi of this great Saint. The Samadhi is believed by most to be located in one of two places inside the Compound of the Arunachaleswarar Temple.

The first spot is located near the Temple Goshala and is maintained by the "Idaikattar Sithar Welfare Association". While there I spoke with a priest connected with the Association and he assured me that this is indeed the recognised Samadhi of Sri Idaikadar. In addition I purchased a book published by the Welfare Association and after perusing it will post any additional biographical information on the great Siddhar.

Wall adjoining Goshala

View of Arunachala from Goshala

Temple Cows

The Nursery

Distant View of Samadhi

Inscription on side of Samadhi

Samadhi of Sri Idaikadar

Samadhi alcove

Closer View

Samadhi of Sri Idaikadar

The second site believed by some to be the location of the samadhi of Sri Idaikadar is at the shrine dedicated to Arunagiri Yogeshwara, which is located at the back of the Shiva Sannidhi. However now that the Trust associated with Sri Idaikadar has declared his samadhi to be the one located near the Temple Goshala, worshippers will probably start congregating at that spot. However below are some photographs at what was previously thought to be the samadhi of the Siddhar.

Shrine of Arunagiri Yogeshwara

Shrine with Arunachala in Background

Samadhi of Sri Idaikadar at Arunagiri Yogeshwara Shrine

Arunachala from Shrine

Sri Idaikadar

In my earlier posting of the 2013 Mahashivaratri Kolams inside the Arunachaleswarar Temple, one of the Kolams depicted Sri Idaikadar (Edaikadar), one of the 18 renowned Siddhas of Tamil Nadu who was considered to be an incarnation of Lord Vishnu.

One of his biggest contributions is regarded as the invention of Kayakalpa (body rejuvenation) techniques. Kayakalpa is believed to purify, nurture and revitalise the constituent elements of the body, mind and psyche with a series of customized therapy sessions, herbo-mineral preparations, vital breathing practices, dietary guidelines, and daily living recommendations.

His other contribution to Hindu practices is the current arrangement of Navagrahas (Nine Planets) in Temples. Originally, all the planets were positioned to face the Sun. However, Idaikadar saw that the original arrangement would feed the cycle of karmas of an individual. With each planet facing one another an individual would have a more difficult time breaking the grip of karmas that the planets deliver. Idaikadar used his yogic powers to ascertain a new positioning of the planets which would ensure that no two planets would face each other. In this way, a person who remedies a bad Saturn or bad Mars, would be able to deal directly with the powerful planet. It is Idaikadar who is responsible for the modern day arrangement of the Nine Planets used in all the Temples throughout India.

It is believed that Idaikadar was born sometime around the 3rd Century B.C. with a lifespan of around 600 years. The story of his attainment of yogic powers and rearrangement of the planets goes like this:

“Idaikadar lived as a humble cowherder and his daily routine was to take his cows to grassland in the morning and then in the evening bring them back to their sheds. One morning a respected Saint came to his hut and Idaikadar welcomed him. The saint observing the good hearted nature of the cowherder stayed for some days and taught him saying, 'Dear son, hearing and learning are easy. Showing one’s learning and power is commonplace in the world. You should not become as a goat in a herd. Instead live uniquely and lead the word in a proper way.'

Sri Idaikadar Kolam

As Idaikadar’s spiritual practices became more intense, his physic vision showed him an upcoming dark period of a terrible drought. After this vision and heartfelt prayers, he came up with the idea to train his cows to eat ‘Erukku’ (a milky plant common in harsh, waterless areas). He also mixed grains with wet soil and coated them on the walls of his hut.

As he predicted, a dreadful drought came exhausting all water supplies and leading to the ruination of crops. Many of the feeble and ill died, however Idaikadar’s cows grew stronger each day by heartily eating the ‘Erukku’ plant. As the plant gave the cows an uncontrollable itch, the cows scratched their bodies against the walls of Idaikadar’s hut, which were coated with the mixture of grains and soil. This made the grains fall from the hut onto the ground, whereupon Idaikadar ate them with cow’s milk as his food.

As the drought continued, most living beings were eliminated from the earth. But, Idaikadar and his cows continued to grow in strength and health. On viewing this the Nine Planets (Navagrahas) visited the cowherder to learn of his secret. He saluted the Planets, gave them mats and milk with grains. After their meal, the Planets slept and as soon as Idaikadar noticed that they were asleep, he rearranged them in an order that would be beneficial to mankind making sure that none of the Planets faced one another. Immediately the Planets were set in the right order, rain started to pour onto the land. And once again plants and life started to flourish and prosper.

On learning of his power, folk started to visit Idaikadar, praising him as if he were a God. He instructed them not to praise man but to worship God as it was only by worshipping God that one can know joy and happiness."

It is believed that Idaikadar attained his mahanirvana at Tiruvannamalai and that his samadhi is located inside the precincts of Arunachaleswarar Temple. There is confusion as to which of several places inside the compound of the Big Temple lies his Samadhi.

In a later posting I will post photographs and more information about the various sites in the Temple compound that are believed to house the samadhi of this great saint. His famous works include ‘Idaikadar Gnyana Soothram’ and ‘Idaikadar Kanida Nool’.

Navagrahas 

Maharishis gained insight into the solar system and how we as humans are influenced by each planet. They established statue representations of the planets and invoked the energy of the planet into the statue. Through praying to the statue representation of the planet a person was able to more easily establish a connection to the planetary energies and shift their own consciousness and karma. 

Position and Directions of the Navagrahas

Nowadays, in Hindu Temples, the Navagrahas (Nine Planets) are arranged in a cyclical pattern reflecting their positioning in the sky. The Sun is in the middle with other planets rotating around it as the knowledge that the world was round and the Sun was the centre of the Solar system was understood. 

Navagrahas at Arunagirinathar Temple, Ayyakulam Tank

These particular sequence of photographs depicting the Navagrahas (nine planets) is of the splendid Navagraha statues in the Arunagirinathar Temple next to the Ayyankulam Tank. This Temple is the third oldest Shiva Temple in Tiruvannamalai, and I will be uploading a full pictorial history of the Temple soon on my website Arunachala Samudra. 

Wonderfully elegant Surya in the centre

Statues with side view of Surya

Language of Silence

Swami Abhishiktananda

“India only reveals herself to those who are prepared to be still and over a long period to listen humbly at close quarters to the beating of her heart; only to those who have already entered sufficiently far into themselves, into their own depths, to be able to hear in the inner chamber of the heart that secret which India is ceaselessly whispering to them by means of a silence that transcends words. For silence is above all the language through which India reveals herself .. . and imparts her essential message, the message of interiority of that which is Within.” 

[Swami Abhishiktananda] 

Swami Abhishiktananda had a long history with Arunachala and spent a number of years living in various caves on the Hill's slopes. To read earlier posting on Arunachala Grace about this great soul, go to this link here. 

Tiruvannamalai Town Map

Right Click on the below map to get a high resolution image that will help guide you on the arterial roads of Tiruvannamalai. Particularly suitable for motorists. 

2013 Mahashivaratri Photographs

Below are photographs of the 2013 Mahashivaratri Festival celebrated at Arunachaleswarar Temple at Tiruvannamalai. Beautiful kolams painted on the floors of the Temple compound were created early in the morning. As the day progressed, one lakh archana puja was celebrated at the Shiva Sannidhi, as dusk fell devotees took to the steps of the Temple Tank to light and place oil or ghee lamps on the tank's perimeter. 

Each kolam represents a particular story or legend of Lord Shiva, and I hope to give more details of this year's elaborate kolams in the next day or so. Also hope to post photographs of the cultural programmes performed through the night and of the special lingodbhavamurti puja which occurs on the night of every Mahashivaratri and performed at the back of the Shiva Sannidhi at the Big Temple.

 

2013 Mahashivaratri Festival Arunachala

Significance of Mahashivaratri Festival 

Each month there is day known as Shivaratri and once a year there is Mahashivaratri (maha=great); The Great Night of Shiva. The dates of these occasions correspond to the phases of the moon and it is believed that the mind (which is adversely affected by the power of the moon) is less susceptible to low, animalistic forces and thus more tractable to the power of meditation and prayer. 

It is for this reason that Mahashivaratri is believed to be the one 24-hour period in the year which is of the greatest benefit. It has been stated in the scriptures that if a man fasts, stays awake and meditates for the whole of Mahashivaratri, it will give him his best chance to achieve mastery of the mind and attain liberation. 

Mahashivaratri always falls on the fourteenth day of the dark fortnight of Phalguna (February-March), and is dedicated to the worship of Lord Shiva. On this day devotees sing Shiva bhajans, recite verses from scriptures, offer prayers in the morning and evening, and some observe fasting throughout the day. People visit Shiva Temples and in the case of Arunachala, premier Shiva site of South India, circumambulation of Arunachala Hill is observed by many. 

The name Shiva signifies a quality that means 'Auspicious' or 'The Auspicious One'. To a few, Shiva is Paramatman, 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. 

To continue reading more about the significance of this Festival go here to view a descriptive pictorial narrative. To view information and photographs specifically connected to the Mahashivaratri Festival of 2012 go to this link here. 

The Temple will be packed on the night of Mahashivaratri and as tradition dictates will be OPEN throughout the night of March 10 -- March 11, 2013. The number of devotees coming to Tiruvannamalai to perform girivalam on the night of Mahashivaratri has always been small compared to Full Moon crowds, however each year larger number of pilgrims are now descending upon Tiruvannamalai in order to perform girivalam at this most famous Shiva Sthalam on the Great Night of the Lord. 

There will be huge, beautiful coloured kolams decorating the floors of the Temple Compound, oil and ghee lamps around the Temple water tanks, an inspirational cultural programme including devotional singing and cultural dancing, Pujas of the 4 Kalas, performance of One Lakh Archana, and also a beautiful puja and abhiskeham of the Lingodbhavamurti located at the back of the Shiva Sannidhi. 

Below is the programme timings (with translation) of the 2013 Mahashivaratri Festival to be conducted at Arunachaleswarar Temple, Tiruvannamalai. 

Tami Nadu Religious Hindu Department, Tiruvannamalai 

Mahashivaratri Invitation March 10, 2013 One Lakh Archana on Sunday 10-03-2013 at Tiruvannamalai, Arunachaleswarar Temple from 5 a.m. in the morning to 2 p.m. in the afternoon. 

Ticket for the One Lakh Archana costs Rs.200/- and is available from the Temple Office. 

Contact telephone number: (0)4175-252438 

Festival Timings of Cultural Programmes March 10, 2013 

6 p.m. to 7 p.m. Oothuvar Group Singing Devaram Music 

7 p.m. to 8 p.m. Chennai Sivaallayam Group, Bharatnatyam 

8 p.m. to 9 p.m. Vellore Sri Krishna Kala Mandir Group, Bharatnatyam 

9 p.m. to 10 p.m. Gudiyatham Kalaivani Group, Bharatnatyam 

10 p.m. to 11 p.m. Tiruvannamalai Kala Mandir Group, Bharatnatyam 

11 p.m. to 2 a.m. Madras Veera Mani Raju and Malayil Swami, devotional singing 

Timings of the 4 Kala Pujas 

1st Kala -- 8.30 p.m. (March 10, 2013) 

2nd Kala -- 11 p.m. (March 10, 2013) 

3rd Kala -- 2 a.m. (March 11, 2013) 

4th Kala -- 4 a.m. (March 11, 2013) 

Lingodbhavamurti Puja 

12 o’clock on the night of March 10-March 11, 2013 Lingodhava Abhishekam Puja 

Om Arunachala Application

A very nice application designed for both iPhone and iPad has just appeared on iTunes, which might be of interest to readers. Below is the information on the relevant iTunes page. I include one of the screenshots of the app. The information on the relevant download page explaining the application goes as follows:

"OmArunachala is an universal application designed as an easy reminder for the important days of the Lord Shiva's sacred pilgrimage Thiruvannamalai. This application is created with the Lord's devotees and those who are interested in Hinduism or ancient India's culture, in mind. This app carries with it the most important dates of Thiruvannamalai and let the user add any such date as a reminder to the device. 

screenshot of application

Following list of dates can be viewed for the year 2013 with this app: 

1) Girivalam (Full Moon -- Mountain Walk) 

2) Amavasai or Amavasya (New Moon night) 

3) Karthigai Deepam (Sacred day of the mountain itself; Considered the most important day of the temple and The devotees) 

4) Pradosham (Sacred day of Lord Shiva) 

The chanting within this app offers the divine chanting of Lord Shiva, which according to the ancient text, purifies the soul and increases the concentration of the enchanter. The devotees are advised to chant the Mantra while visiting Thiruvannamalai, Lord Shiva's city of sacrificial fire." 

To go to the relevant iTune page go to this link here.

 

Trinomalee c. 1780

“In 1767, near Trinomalee (Tiruvannamalai, Tamil Nadu, south west of Madras), Colonel Joseph Smith defeated the combined forces of Hyder Ali, ruler of Mysore, and the Nizam of Hyderbad, who had formed a temporary alliance.” 

The below is an old photograph in black and white, of a unique copper engraving by J. Cheevers which was prepared for inclusion in a book by Richard Orme entitled “A History of Military Transactions of the British Nation in Indostan,” published in four editions during the years 1763-1799. 

Arunachala, Tiruvannamalai with Temple 1780

On examining the above photograph of Tiruvannamalai c 1780, one can see the girivalam path follows almost the same route as today, and the map shows two routes to the summit joining together, one branch possibly coming from Pavalakundru peak. The other summit path appears to be in the same location as nowadays i.e., from the south western lower corner of Arunachala temple. 

There is only one main shrine shown within the three walls of the Arunachala temple as the shrine to Unnamulai was not built until much later. See below photograph for an earlier photograph of the Siva Sannidhi. 

Siva Sannidhi before development

Vellore road is discernible in the north side of the map. It appears that a girivalam path went directly adjacent to Adi Annamalai, which is shown as being opposite Arunachaleswarar Temple, a small grouping of buildings, with open agricultural fields behind. The extent of Tiruvannamalai's streets were even more undeveloped than at the time of the below vintage photographs of the Big Temple in 1890’s and 1949. 

Photograph of Temple in 1890s

I will be posting a much fuller report of the historical context of this map and Book by Robert Orme shortly in the History section of Arunachala Samudra. 

Arunachaleswarar Temple 1949

Flag Hoisting at Arunachaleswarar Temple

I am currently researching and preparing material to update to my website Arunachala Samudra. In this respect on researching the symbolism of the Flag Hoisting ceremony which occurs on the first day of the Deepam Festival (and also in connection with all major Festivals at the Temple) I found the below information explaining the significance of this tradition and as it is so interesting am posting it today on Arunachala Grace.

Flag Hoisting First Day Deepam Festival 2012

A permanent Dhvaja Stambha is believed to be a later addition to the Hindu Temple. Initially, it was temporary and was primarily used to indicate the beginning of a festival or other auspicious days and occasions. Whatever its history may be, the Pancharatra scripture states that a Temple without a Dhvaja cannot be said to be a Temple! 

Dhvaja Stambha Arunachaleswarar Temple

Dhvaja Stambha, or Flag Staff, which is an important feature of the Temple, is located in front of the Siva Sannidhi. A Dhvaja Stambha usually represents the prosperity and pride of a Temple. But some texts suggest that the bottom of a flag post symbolizes Shiva, middle portion Brahma and the top portion Vishnu.

Today, Dhvaja Stambhas are permanent and in the case of Arunachaleswarar Temple it is plated with a precious metal. The top portion of the flag staff has three horizontal perches or three branches pointing towards the Sanctum Sanctorum. It symbolizes righteousness, reputation and propriety or the Trimurtis – Vishnu, Brahma and Shiva. 

Bali Pitha

At the base of the Flag Staff is located the Bali Pitha (sacrificial altar for one’s malas, sins). One who hoists the Dhvaja (flag) aloft a Hindu Temple attains a divine body and enjoys the company of gods." So declares the treatise Deeparnava. 

Ornate Vinayaka at base of Dhvaja Stambha

There is a widespread belief that the Dhvaja Stambha gives an idea to a devotee from a long distance about the idol installed in the Temple and about the Vahana or Vehicle used by the deity. It is hoisted when there is an auspicious ceremony or festival in the Temple. 

First Day of Deepam 2012, Flag Hoisting

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

The Dhvaja which suggests the victory of good over evil is a symbol of victory and superior wealth. It signifies commanding respect, patriotism and kingship. The Kings of old in order to exhibit their Lordship over their kingdom and proclaim their continuing rulership would hoist a flag above their battlements or palace. 

Flag Hoisting Ceremony, Deepam 2012

God is seen as the King of Kings, an Emperor above all emperors. He is the Supreme Power, not just on earth but in the entire universe; which is, after all, His creation. The Hindu mind thus thinks it only befitting that tribute be paid to this all powerful Master - the Dhvaja is thus sent aloft. If an ordinary citizen pays tribute to his king and receives favour, why the surprise when a devotee pays tribute to his King! 

2012 Deepam Flag Hoisting

Sometimes the flag or banner hoisted in the Temple acts as a message board and gives an idea about the deity worshipped in the temple. It also suggests which particular incarnation or manifestation of the God is given importance in the temple. An interesting minor function of the Dhvaja is its use as a warning. Just as a city without the king's flag is a city 'without owner', a mandir without a Dhvaja is open to harassment by evil elements. The Dhvaja warns, "Beware, your entry is prohibited!" 

[Reference: Indian Temple Traditions – Kalpatharu Research Academy]