Thirujnana Sambhandar

In my previous posting, I mentioned that on May 27, 2013 there was a procession at Arunachaleswarar Temple connected with the festival of Saiva Acharya Thirujnana Sambandar. Thirujnana is regarded as one of the four great Tamil Saints, the Nalvars, comprised of: Sambandhar, Appar, Sundarar and Manikkavacakar. The below posting is a short biography of the life of the great saint and more interestingly (for us at Tiruvannamalai), his visit to Arunachala as is described in the Arunachala Mahatmyam. 

Thirujnana Sambhandar 

Sambandhar took his birth in a Brahmin family in Sirkali in the district of Tanjore which is also known by the name Brahmapuri. His parents were Sivapada Hridayar and Bhagavathiar. At that time apart from Saivism, Jainism and Buddhism were among the popular faiths in South India and both Sivapada Hridayar and his wife as ardent devotees of Lord Siva, refused to embrace Jainism and give up Saivism, even though at that time the forces of Jainism were very powerful. 

Sivapada Hridayar prayed to the Lord for the boon of a son who would re-establish Saivism. The Lord granted this boon, and soon a male child was born. One day the parents took the child, who was then around three years old, with them to the Temple tank and left him on its bank so they could bathe. In response to the child’s crying the Lord and Goddess Parvati appeared before him. The Goddess fondled the child and suckled him with her Milk of Wisdom. From that moment the child was known as “Aludaiya Pillayar” or one who enjoys the protection of the Lord: and also as “Tirujnana Sambandar” as he attained divine wisdom through the grace of Lord Siva and the Goddess Parvati. 

From the moment he drank the Milk he began to compose and sing songs in praise of Lord Siva; the collection of these songs are called Thevaram. The child, accompanied by his father, went on pilgrimage to various Temples throughout South India, where the boy would compose and sing songs of praise to Lord Shiva. 

Brahmapureeswarar Temple, Sirkali with fresco of Sambandhar’s story

Information about Sambandar comes mainly from the Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai, along with the earlier Tiruttondartokai, poetry by Sundarar and Nambiyandar Nambi’s Tiru Tondar Tiruvandadi. The first volumes of the Tirumurai contain three hundred and eighty-four poems of Sambandar, all that survive out of a reputed more than 10,000 hymns. 

At his investiture with the sacred thread, at the age of seven Thirujnana Sambandhar is said to have expounded the Vedas with great clarity. Sambandar attained liberation in "Visaka Nakshtara" in the Tamil month of "Visakam" at the age of sixteen soon after his marriage ceremony. 

Thirujnana Sambandhar

Sambandhar says in one of his Padigams: “O foolish man, do not allow days to pass. Serve Lord Siva who has a blue neck. Hear His praise. Meditate on His form. Repeat always the Panchakshara. Live in the company of devotees of Siva. Serve them. His name will remove all evils and dangers . . . Worship Lord Siva, He will confer on you eternal bliss and immortality”. 

In an English translation of the Arunachala Mahatmyam, Sri Thirujnana Sambandar’s pilgrimage to Arunachala is recorded thus:- 

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Visit of Sambandha to Arunachala 

Upamanyu said: When Tirujnanasambandha (one of the four great Tamil saints) was staying at Tiruvarayaninallur (adjoining Tirukkoilur) adoring the Lord there, some of his followers pointed out Arunachala standing majestically at a distance. The child saint spontaneously composed a hymn of ten stanzas beginning with the words: “Unnamulai Umayalodum’, meaning, the Lord who is accompanied by Uma known as Unnamulai. 

Once he was looking for someone who would show him the way to Arunachala when he saw a strange looking old Brahmin gathering flowers. He was moved by the sight of the old man and asked him respectfully, in a voice choked with emotion, “where have you come from? Which is your place? Why have you come here?” The old man replied, “I have come from Arunachala. That is where I live. I have come to gather flowers for the Lord.” At this, Jnanasambandha asked him, “How far is Arunachala from here? Is it a small wood or a big forest? Kindly lead me for I do not know the way.” The old man said, “Yonder is the Hi. It is not very far. I am old but I come here everyday and return with flowers required for the morning worship of the Lord. I shall take you there quickly by a good path”

. . . . 

Sambandha followed him along with his retinue. When they reached the precincts of Arunachala the old man leading them suddenly disappeared. He was none other than Arunachala who was leading his child to His abode. 

In accordance with the Lord’s command, His bhutaganas appeared as hunters and robbed the personal possessions of Jnanasambandha and his followers. They took away the bundles and ran away from the place. 

The Saint thought: Alas! I cannot find the old Brahmin who was leading the way, our only recourse now is to pray to the Lord who grants wealth and joy. When he sang the praise of the Lord, the extremely compassionate Arunachala appeared mounted on Nandi along with His consort. When Sambandha saw the Lord, he with great devotion and overflowing love prostrated and with folded hands sang melodious hymns praising the Lord. The Lord with great affection and in a reverberating voice said: Child! Because of my love for you I wanted you to come to Arunachala which is my eternal abode. Hence I assumed the form of an old Brahmin and came to the garden at Arayaninalloor in the guise of plucking flowers for the Lord’s puja. Upon my orders, bhutaganas took away your possessions. The belongings of your followers shall be returned. A feast shall be set before you and your followers so that your hunger may be appeased. 

Sambandha and his followers got back whatever they had lost and a veritable feast was set before them. The Lord bade the child Saint to come to His temple. In ecstasy, Sambandha approached the Lord’s Temple whose mighty towers were visible from afar. 

In every house the chanting of the Vedas could be heard. Great hospitality was shown to the guests by the residents of the holy city of Arunachala as if the former were the very form of Lord Shiva. In the streets around the temple of Arunachala, the sounds accompanying the celebration of the festival for the deities could be heard. Yagas were being performed. The deities were brought out of the temple on procession accompanied by elephants, horses and chariots. Sambandha saw tapasvis who were deeply absorbed in the bliss of Siva. The city of Arunachala was a flourishing one with scholars well versed in the Vedas and sastras, their bodies radiating the glow of intense tapas, devotees with Arunachala’s name on their lips, wearing rudraksha and their frames smeared with vibhuti, jnanis who cared not for the state of Brahma or Indra and yogis who were immersed in their Heart in perfect bliss. 

After passing the streets on either side of which stood many storied buildings, Sambandha reached the Temple of the Lord. Sambandha entered the Temple which had courts and majestic walls. With profound devotion and love for Arunachala he reached the sanctum sanctorum and surrendered himself. He circumambulated the Lord and the Goddess Apitakuchamba. He adored the Lord and paid his homage by praising Him with a decad beginning with the word ‘Poovar malarkondu’. He resided in the vicinity of Lord Arunachala for a few more days singing decads praising gloriously the Lord and the Hill of Arunachala. Sambandha and his followers left Arunachala after seeking the Lord’s blessings and continued their journey. 

Agnihotra Yagam – Arunachaleswarar Temple

Every year at Arunachaleswarar Temple during a specified twenty days from morning to evening between 6 a.m. to 6 p.m. inside the Siva Sannidhi a suspended dripping Dharapatra (brass pot) is kept over the Lingam, from which water drops onto the Lingam, drop by drop. These twenty days correspond to when the sun is very hot and occurs over the last ten days of the month of Chiththirai and the first ten days of the month of Vaikasi. 

Homam Preparation

On the last three days of this twenty days observance, an Agnihotram is conducted at both the shrine of Annamalaiyar and Unnamulai. This year the three day Homam took place on May 25th, 26th and 27th. The Homam, which included 1008 Kalasas (water pots) ended at 10 a.m. on May 27th thereupon the Shiva Sannidhi Lingam was bathed with the sacred water of the pots. 

Flowered Vimana Procession Through Town

Coincidentally this year 2013, the Festival of the great saint Thirujnana Sambandar occurred on May 27th and in the evening of that day, darshan of Chandrasekara and Unnamulai Amman, on their flowered Vimana (chariot) observed the end of the Agni Hotram and in tandem celebrated the festival of Saiva Acharya Thirujnana Sambandar. 

Chandrasekarar and Unnamulai Amman

Even more coincidentally almost immediately after completion of the twenty day observance and Homam, Tiruvannamalai experienced abundant rain (which still continues), the first precipitation in well over two months. 

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] 

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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.