5 June 2013

A Tamil Wedding


A couple of weeks ago I was invited to a wedding to be performed at the Sri Ganesha Mahal Wedding Hall on Sannidhi Street. The wedding was performed at the auspicious, very early hours between 6.00 a.m. and 7.30 a.m. on Monday, May 20th, 2013. 

The night before I was going through my clothes to select an appropriate silk sari for the occasion. I had definitely made up my mind to wear silk, but then the next day even at the early hour of 5.00 a.m. it was already muggy, close and hot and I knew that the mercury would soar and I lost courage and put away the silk sari and instead selected an easy-to-wear cool crepe muslin. 

Definitely felt that I was cheating once I got to the marriage hall and was surrounded by ladies wearing glorious, silk ornamental saris -- but what to do? It had been so hot. For six weeks we had been suffering at daily temperatures of around 105 degrees Fahrenheit, and at such times we may lose our courage and go for comfort. So although I felt a little guilty when I met with so many ladies who obviously were more stoic than I, frankly I was able to shrug it off pretty easily! 


Sri Ganesha Mahal Wedding Hall, Sannidhi Street


The first photograph is of the Sri Ganesha Mahal Marriage Hall which is right in the heart of Tiruvannamalai and close to Arunachaleswarar Temple. 


View (from Hall) of Raja Gopuram and Arunachala


The above is a view from upstairs at the Marriage Hall looking down a very deserted early morning Sannidhi Street with the Temple and Arunachala in the background. Wonderful darshan.


Musicians at Wedding


The musicians playing at the wedding played popular classical instruments including the Nathaswaram (also known as Nagaswaram), Thalam (brass cymbals) and Tavil, a drum played with thimbles, tacks and sticks and used to accompany performances of the Nathaswaram. The auspicious music is traditionally used to accompany South Indian weddings. 



Nathaswaram on left, Tavil on right

Tavil being played with thimbles



The below photograph is of a blending of auspicious leaves found in Tamil Nadu which are used in traditional marriage ceremonies. The leaves are Ficus Bengalis and Bamboo. 



Ficus Bengalis and Bamboo Leaf


The next photograph is of the bride Radha who hails from Vellore where she taught Computer Science at local Schools. In Tamil marriages, the wife will move to the native place of the husband, so the marriage not only means she will be moving household, but she will also be relocating from Vellore to Tiruvannamalai. Here she is wearing her pre-wedding sari.


Radha, the Bride

Below is the offering of Wedding clothes for both the bride and groom. 


Wedding clothes for Bride and Groom


The below statue is of the wedding of Lord Shiva and the Goddess Meenakshi -- Meenakshi's brother Lord Vishnu is there to give away his sister. The wedding of the Gods, which you can read at this link here, is very auspicious, and the presence of the the wedding statue brings good fortune to the couple who marries in front of it.


Wedding of Shiva and Meenakshi with brother Vishnu


The next three photographs are of the wedding ceremony itself and shows the bride, Radha and bridegroom, Sampathkumar during the various parts of the wedding ceremony, surrounded by family members from both sides. Sampathkumar's family have been living at Tiruvannamalai for many generations. He is currently completing his studies in Botany at Tiruvannamalai, and will be awarded his Ph.D this upcoming September.


Time for the Mangala Sutra

Ceremony being captured on video cam

A very happy and now married couple

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:- 

**************** 


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. 


1 June 2013

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. 

8 May 2013

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] 

6 May 2013

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. 

8 April 2013

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