Aurora of Arunachala

The below narrative is of the light of Arunachala, experienced by a devotee of a Sri Seshadri Swamigal during his visit to this place:

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"The importance of the sacred place of Thiruvannamalai in Tamil Nadu lies in the secret of its being the centre of the Thejo-lingam kshetra and in its being the secret abode of the Supreme Lord Shiva in his elemental form of fire. While the celebrated linga adorns the Temple of Arunachaleswarar, Skandapurana comes out with the exciting fact that the mountain of Arunachala is itself the present version of the original fiery linga in the form of a pillar that confronted Brahman and Vishnu in times of great antiquity, the Lord have settled himself in the form of the mountain in order to bless all beings who go round it. He is the august Divinity living seemingly silent as a pradakshina priya. But those who have gone round and worshipped him know he is not silent but verily vibrant as a beacon of light—as a Jyoti sui generis. 

Arunachala Light

The Jyoti 

The great one who first beckoned me through the emerald route leading to the sanctity of Arunachala was none other than Bhagavan Sri Seshadri Swamigal himself. Early in the 1970’s, I had not even heard of his name. But one day, as I was meditating in Bangalore in the early hours of the morning his effulgent figure appeared before me. The thajasic vision with the golden face and form was such that I had no two opinions about his being a great one. I was only keen on the identity of the central figure of my visionary experience. It was only when I saw his portrait on the same evening in a great devotee’s place that I came to know about his identity. I thanked him silently for his kindness of the type that has no parallel in this world. 

As I learn that his Samadhi and abode of tranquility glorified Arunachala, I embarked on a pilgrimage to the Ashram shortly thereafter. It was past midnight when my friends and I reached the Samadhi. After about two hours of rest, I work up early and found that the whole landscape around was totally plunged in darkness because it was a New Moon day (Amavasya); even the electrical lights were not visible but it was not dark in one spot behind Seshadri Ashram at the foot of the mountain of Arunachala. A huge elliptical ball of brilliant light stood from the ground to a gigantic height. The sight of what I would like to call Aruna-Jyoti was also shared by another who came out with me at the same time. The Jyoti vanished after two minutes. 

Sri Seshadri Swamigal statue back of Samadhi

I should hasten to add that the Jyoti of Arunachaleswarar is not confined to any particular form or denomination. Everything depends upon His will, grace and illimitable kindness. Indeed, the Lord is everywhere inside every jeevan, inside the mountain of Arunachala and outside. What makes visits exciting is the rewarding experiences of the Jyoti—thanks to Arunachaleswarar’s manifestations of his Jyoti-maya form. What is even greater about the Lord is that, as the scriptures proclaim, he is visible in his Jyoti state both in the Antarmukha and Bahirmukha—in the microcosm and the macrocosm. 

The Jyoti that becomes visible either as a result of the grace of Sree Seshadri Swamigal or Sree Arunachaleswarar is so variegated that no one can say anything precise about a great God who defies description. But it can be categorically asserted as emphasised by Skandapurana that Arunachala offers more vivid experiences of the celestial light or Jyoti than any other kshetra.

Sri Shirdi Sai Baba at back of Samadhi

Perhaps the most spectacular of the Jyoti phenomena is the aurora of Arunachaleswarar emerging from the top of the mountain in a fantastic cluster of rays beaming to great heights in all directions. This was visible once on the eve of our pradakshina from Sree Seshadri Swamigal’s ashram as the starting point of pradakshina. What is significant is the same aurora in miniature form is sometimes also visible from the top of the jyotirlinga in Arunachaleswarar Temple."

[By S. Suryanarayan] 

An experience with Sri Seshadri Swamigal

I arrived at Tiruvannamalai twenty years ago by a late evening bus. I had been sent here by my own guruji, Sri Sathya Sai Baba, and had only the vaguest idea about the hill Arunachala. I also knew a little about two of the more famous saints, Sri Ramana Maharshi and Yogi Ramsuratkumar (who a friend of mine visited in the mid 1980’s.). Other than that I had little information or knowledge. On the bus a retired Police Inspector took me under his wing and expressed concern that I had no knowledge of the area or thought of where I would put up on arrival. It was he that kindly took me to the ashram of Sri Seshadri Swamigal and arranged my lodging with what was then a very small ashram with only minimal accommodation facilities. 

I stayed ten days at the ashram of Sri Seshadri Swamigal and received guidance and inspiration throughout my time both at the samadhi of the great soul and also from sitting in what was then very pretty ashram grounds. I bow to the karma that led me to this great soul and unto his loving protection. It was he that welcomed me to Arunachala and provided the beginning of my knowledge and connection with the great Hill. 

[Meenakshi Ammal: author of Arunachala Mystic]

Panchamukha Darshanam

The point known as the Pancha Mukha Darshanam located on the northeast side of Arunachala, has been highly revered for many years. It is said that the great Arunachala Saint Sri Seshadri Swamigal when as a child in his native place of Kanchipuram, would draw pictures of the Arunachala Pancha Mukha Peaks. Although the fame of the Pancha Mukha dates back to antiquity, it is only in the last thirty years that it has become a well known and outstanding aspect of Arunachala girivalam. 

One of the reasons for its increasing fame is its association with Isakki Swamigal, for more information go to these previous links here and here. Isakki Swamigal’s great love and belief in the Five Peak Point inspired many of his devotees to develop their own special connection with this spot. 

Arunachala Panchamukha Darshanam

One of his better known devotees, Mother Umadevi, developed psychic powers through the grace of her Guru, Isakki Swamigal and because of the time she spent at the Pancha Mukha. It was this grace and spiritual opening that lead to her connection with the deceased Sri Seshadri Swamigai, of whom she was later in her life regarded by many as a channel and spokesperson. In this respect many devotees of Sri Seshadri Swamigal would visit Mother Umadevi and ask her to be their intermediary in asking for Sri Seshadri's guidance and help. 

Mother Umadevi

The statue of Isakki Swamigal, was put up while he was still living to indicate the spot he favoured during his daily meditations at the pancha mukham darshanam. The statue also marks the place that nowadays he is believed to visit daily in his psychic body to give guidance and encouragement to devotees of Arunachala. The Samadhi of Isakki Swamigal is at the back of the statue and is identified by the presence of a Lingam. Intererestingly the Samadhi of Isakki Swamigal was constructed by A.D.M. Panneerselvam as guided by his own teacher Mother Umadevi.

Statue of Isaki Swamigal

Elsewhere at the Shrine of the Pancha Mukha darshanam, there are five lingams, which represent the five peaks of the Hill, viewable from this spot. These five lingams were only installed at this shrine comparatively recently.

Five Lingams at Panchamukham Shrine

An explanation of the five lingams, with each corresponding to a face of Lord Shiva (in his five-faced aspect) and to one of the Hill peaks follows below:

Five Faced Shiva, Mahashivaratri Kolam, Arunachaleswarar Temple

Shiva is Yogi Raja, the Lord of Yoga, the perfect ascetic. The five aspects of Shiva represent:

Ishana - Skyward Face:

The word Ishvara is form the root “Aisha – Aishwarye”. Total wealth means the total control and ownership of all the fourteen worlds. Such form of Shiva, who is the total owner of the fourteen worlds, is called as Ishana. This face is skywards. Which means it is on top of the other four faces which face the four directions. This fifth face of Shiva represents the creation; balance, annihilation energies and control and chaos energies. It is represented by pure crystal and signifies the top.

Tatpurasha - East Face:

The word “Tat” represents Paramatma. Tatpurusha means Saguna filled Para Brahma form. This represents the form of Shiva that is in meditation and Blessing the world. Hence this eastern face is considered as the first face. The word “Tatpurusha” means “his person”. One who is always behind a person to protect is Tatpurusha. It is represented by yellow and signifies the face.

Vama Deva – North Face:

The term Vama means Left or innocent. If we stand facing east, the north is to our left. Hence the north facing Shiva is worshipped as “Vaama Deva”. The left of a person is representative of the Shakti aspect. It represents “Maya and the feminine strength and beauty”, Hence in Ardha Nareeshwara aspect, we find the goddess on the left side. Represented by red and signifies the navel.

Sadyojata - West Face:

West is called as “Paschima or Pratyak”. The soul is called as “Pratyagaatma”. “Sadyaha” which means just now and “Jataha” means now born. Shiva makes his presence felt through the countless souls being born. Hence the apt name “Sadyosata”. This shows the creative aspect of Parameshvara. Since the very existence of any being starts from its birth, the Sadyosata aspect of Lord Shiva is prayed first. Represented by white and signifies the foot.

Aghora - South Face: 

If we stand facing east, south is our right. Hence right side is called as “Bala”. As important as right hand is for humans, the South face is important to Lord Shiva. This is also famously known as “Dakshina Murthy”. Those who worshipped the Aghora form of Shiva were called as “Aghoris”. Aghoris generally live in graveyards and are naked, use things which the world has branded as “inauspicious”, and perform harsh penance; because their main belief is that there is no such thing called “inauspicious” in the world because all that exists if Shiva himself. Represented by black and signifies the heart.

Nakshatra Offerings to Arunachala

Nakshatra Offerings to Arunachala It is repeatedly mentioned in the Skandapurana that Lord Shiva will always have a special connection towards those who undertake pradakshina, tapas and austerities at Arunachala. 

According to Nandikeswara, for heavenly enjoyments and eventual satisfaction, there is no greater place of sanctity than the Holy Hill. Remembrance of Arunachala purifies the mind, learning about its greatness perfects the ears and extolling its munificence sanctifies the tongue. It is also stated in the Purana that, “There will be no experience of physical and mental ailments wherever the lingam of Arunachaleswarar is worshipped”. 

Offerings during 27 Nakshatras 

Nakshatras or stars function as sensory organs of the Lord. Arunachaleswarar prefers particular offerings on each day of puja depending upon the ruling star of the day. The precise specification of offerings, however, has a scientific basis. For example, on the day ruled by Krittika (i.e. Moon in Krittika), which is an incendiary or fiery constellation in consonance with the Yajur Vedic hymn, "Agnirnahpaatu Krittikaaha . . ." evocative of light and fire, the offering of lamps (deepams) is suggested. It is therefore in the fitness of things that one offers just what is ordained as it is believed to greatly increase the significance of the seva. 

The below table is based upon the Skandapurana:- 

Day ruled by Nakshatra followed by Nature of Offering 

1. Aswini — Vastram (Cloth)

2. Bharani — Abharanam (Jewels)

3. Krittika — Deepam (Lights)

4. Rohini — Thaapyam (Hot Offerings)

5. Mrigasira — Srigandham (Sandalpaste)

6. Aridra — Harichandanam (Red Sandalpaste)

7. Punarvasu — Kasturi

8. Pushyami — Karpuram (Camphor)

9. Asiesha — Kesari (Saffron)

10. Makha — Pachakarpuram in water

11.Pubba — Thambulam

12.Uttara — Dhoopam (Incense)

13.Hastha — Kaalaaguru (A Scent)

14.Chitta — Anulepanam

15.Swati — Scents

16.Vishaka — Chaamaram (Traditional Fans)

17.Anuradha — Swetachatram (White Umbrella)

18.Jyeshta — Go-ghritam (Cow’s Ghee)

19.Moola — Pearl Necklace

20.Purvashada — Kireetam (Crown)

21.Uttarashada — Nava-ratnams (9 Precious Stones)

22.Sravana — Bhadraasanam (as Peeta)

23.Dhanishta — Gold

24.Satabhisha — Fine Articles

25.Purvabhadra — Enjoyable (Bhogya) ones

26.Uttarabhadra — Horse

27.Revati — Golden Chariot

For English speakers, to find out what the Nakshaktra is for the time you will be visiting Arunachala, check out this link here. 

The Naked Saints of India

The below is a fascinating narrative written by the eminent Dadaji entitled, “The Naked Saints of India,” which explains that according to scriptural texts, naked sannyasins are regarded as manifestations of the highest expression of renunciation. 

Later in this posting I have included an excerpt from Day by Day which details Ramana Maharshi’s experience (in his own words) of his time living as a naked sadhu (albeit for slightly different reasons to the ones explained in the Dadaji narrative) whilst staying at the Arunachaleswarar Tempe when he first arrived at Tiruvannamalai. 

The Naked Saints of India 

In some of the oldest scriptural texts of India, we find references to naked saints and sannyasins. In the Rig Veda of Vedic Aryan tradition reference is made to them but worded in such a way that shows the Brahmins did not properly understand them but were held in wonder by the spiritual and psychic powers some of them possessed. 

These naked Sadhus belonged to the non-Vedic or pre-Aryan religion which flourished long before the Vedic religion was introduced into India. The scriptures of these people were known as Agamas and the same teachings were later written as Tantras. The earlier texts of the Agamas are mostly dialogues where the spiritual teaching is put into the mouth of the Lord Shiva as Guru teachings to Parvati the Mother Goddess as sishya. The same teachings found their way into the Vedic texts and were known as Upanishads. The Agamas tell us of naked sannyasins as revealing the highest expression of renunciation and suggests that he who wants nothing of the world does not want its rags either. 

Another reference tends to be critical of one who claims to be a high initiate and yet hides the lingam (penis) which is the sacred symbol of Shiva. The sannyasins of the non-Vedic religion practised tapas or austerity. It was the path between needless and foolish physical discomforts on one hand and sensual luxury-seeking on the other. It was the path of moderation which was later introduced into Buddhism as the Middle Way. These sadhus did not take any vow or make any promises. 

Nakedness was accepted as part of their way of life, but there was nothing to prevent a sadhu from using clothes to protect himself from extreme cold or in time of sickness. There can now be little doubt that complete nakedness was the accepted pattern for the majority of sadhus and a pattern which still existed till the time of Gautama the Buddha and Mahavira the Jain. Although the Buddha probably remained naked until the day he died, his followers introduced robes into the Buddhist order. Also among the Jain followers of Mahavira, there came a division into two separate sects -- the Svetambars, clad in white cloth and the Digambars who sometimes wore clothes but were expected to end up naked at some future date. Nakedness was never practised by laymen in the Jain community. Many foreign visitors have often rushed to see a Digambar Jain only to find he was a decorously dressed shopkeeper. Household Jains take their designation from the sect which they follow. 

The feature of naked sadhus is still fairly common, even in modern India. Overseas visitors seldom see them because they seldom live or visit the tourist fleshpots and city terminals. When Allen Ginsberg, the American poet, visited India some years back, he expressed in letters which were printed in City Lights his sad disappointment at not seeing even one naked sadhu. This could be surprising because in Banaras, which he visited, it is doubtful if this great city of Shiva has ever been without naked sadhus and in considerable numbers. 

Banaras is still the one city in India where you can walk about naked and yet remain unnoticed. Even beggars display mutilated genitals to reveal a mental inclination to celibacy and a great sacrifice which would make physical delinquency impossible. In these days most naked sadhus wear a cloth in public or when travelling. They neither wish to draw needless attention to themselves or amuse the schoolboy population now sadly conditioned by modern education. Hindu Digambar sadhus have outnumbered, and still do, the naked Jains by thousands to one. Many city councils have introduced by laws forbidding public nudity even among sadhus. A new sense of Western respectability has come to India just at a time when the West is abandoning its Puritanism. 

Even today the great names and outstanding sadhus of Indian history and tradition have mostly been naked. In the years which followed the Muslim invasion of India it became obvious that there were many things which they did not like about Indian Paganism. They showed their aversion to images by smashing them and destroying temples. They loathed the sight of the naked sadhus, yet for some reason feared to interfere with them. 

There is only one record where a man was executed by King Aurangzeb for public nudity. He was not actually a sadhu. Born in Persia as a Jew, he became a convert to Islam. As a Muslim he came to India selling embroidered garments in Delhi. There he changed again and became a devotee of Rama and wrote many beautiful songs. Even this might have been ignored but he began to dance around the streets in the nude. The Muslims would not recognize that a Muslim could possibly embrace another religion. He was executed by the king as a degenerate Muslim who exhibited himself naked. 

Indian Paganism made its inroads into Islam and in India, unique among all other Muslim communities, we have records of numerous Muslim and Sufi saints who adopted nakedness. Some exist even today. It was the Muslims who seem to have first used the word Hindu and therefore it is a very recent addition to Indian words. It sprang from their own references to "people living on the other side of the Indus,' who were the "Indus' and later refined to Hindu. Many Indians still find the word unacceptable although it enjoys common usage. It is not found in the Vedas, Upanishads or the Bhagavad Gita. Since there was a time when the religion of old India enjoyed a monopoly, a name was unnecessary. After the invasion of the Aryans, the non-Vedic people began to use the term Sanatana Dharma, the eternal wisdom or teachings. When the Vedic and non-Vedic religions merged, the term came to be generally accepted. 

The Agamas of the original Indians have been ignored by Western scholars in favour of Vedic literature. This, in spite of the fact that it is the Agama teachings which have dominated Indian spiritual life for three to four thousand years. They and not the Aryan Vedas form the basis of all that is taught in all the Puranas, the Upanishads, the Bhagavad Gita, the Uddhava Gita and other Gitas. The Avadhut Gita and the Jivanmukti Gitas, generally studied only by sadhus, are regarded as teaching the highest principles of spiritual life and refute much of what is taught in the Aryan Vedas. 

Historically the sannyasin goes back to primordial times. Some Indian scholars, free from Western conditioning, have speculated that they began in an age when nobody wore clothes and retained their naked status even after woven cloths and linens came into common usage. It is only an idea but the spiritual leaders of many religions do tend to preserve customs and forms long afar the lay population has abandoned them. Beyond this, we can consider that stronger than all other motives was the desire of the sadhu to remain a natural man in his natural environment. This separated him from the tendencies of worldly people to become more and more affluent and cling firmer to those delusions which he had abandoned. 

All Upanishadic and Gita teachings lead to the one simple but inescapable truth that we are not bodies but immortal souls. So what does an immortal want to hide and should they try to look like worldly men? The word Digambar is taken from the Sanskrit Digambara. Its literal meaning is wearing the sky or sky-clothed. Though often used as a synonym for naked, it has a much deeper meaning. A householder is separated from his environment by his clothes, and when he removes his clothes he is separated from his environment by his skin. He fails to understand or realize the oneness of all nature and life. This should not be so with the sadhu and when he is digambar he is one and absolute with everything. 

[By Dadaji] 

Day by Day 

By A. Devaraja Mudaliar 

10-10-46 

. . . . . 

This afternoon, Mr. Subba Rao said that some incidents in Bhagavan’s life had not at all been recorded in any book so far; for instance, he said, nobody knew that Bhagavan was for some time nude, but he found out by reading Bhagavan’s horoscope that he must have been nude for some time. It was then discovered in the Telegu biography the above facts about Bhagavan was mentioned. 

This led Bhagavan to say, “It is true I was nude for some time in the early days, when I was under the illuppai tree in the Temple compound. It was not because I had a vairagya that I should have no clothing of any sort. The cod-piece I was wearing used to bring on sores where it touched the skin. When the sore became bad, I threw away the cod-piece. That is all. There used to be an old Gurukkal who for the first time arranged for some regular food for me either by supplying some from his house or by sending the abhisheka milk from the Temple to me. After I had been nude for about a month, this old Gurukkal told me one day, ‘Boy, the Karthigai Deepam is approaching. People from all the 24 districts will be flocking here. Police from all the districts will also be here. They will arrest you and put you into jail if you are nude like this. So you must have a cod-piece.’ So saying, he got a new piece of cloth, made four people lift me up and tied a cod-piece round me.” 

Sri Siva Jothi Mona Siddhar

Some months back friends of mine were returning by car to Tiruvannamalai and got lost whilst trying to work out a quick detour route back to the City. Their detour strangely led them to an Ashram located near a small village. They stopped at the Ashram and found that the Swamiji in attendance was reputed to be a Siddha who had certain powers of clear seeing, prediction and transmission of energy through Blessings. As it so happened the experience my friends had with this Swamiji profoundly moved them and they returned to Tiruvannamalai determined to keep in close touch with this Sri Siva Jothi Mona Siddhar. 

Subsequently here at Tiruvannamalai I started hearing other people mentioning meeting a Siddhar who resided in a small Tamil Nadu village and how helpful his insight, guidance and blessings were in their lives. Finally yesterday evening, I received word from friends that Swamiji would be visiting Tiruvannamalai on a short trip and I was invited to their home to come and meet him. Today, Monday April 8th, I did in fact meet with Swamiji and was able to put several personal questions to him. The meeting was informal with few people in attendance.

From what I understand Swamiji spent a number of years in North India meditating and performing tapas in the mountains. Nowadays he takes no solids and lives purely on a liquid diet. 

In a private house at Tiruvannamalai

Swamiji patting my friends' doggie

Swamiji on his way back to his Village Ashram

I hope to receive more biographical information about this Swamiji. But in the meantime I am posting some photographs I took today and also the following contact information of his Ashram. 

Sri Siva Jothi Mona Siddhar Dharma Paribalana Trust 
Sethavarai, 
Nallan Pillai Petral Village and Post 
Ginjee Tk 
Villupuram District 
Tamil Nadu 

Landline (0)4145-295514 

Saints and Rishis

"In the Golden Age (Sat Yuga), many Rishis and Saints who have hidden themselves away from the public eye will again become available. A few days ago the Devas showed us a vision of Arunachalam, the sacred hill in Tamil Nadu, south India which is famous for its ancient Shiva temple as well as the ashram of the venerable Sri Ramana Maharshi. Many, many Siddha Purushas (perfected beings) are ensconced away within the bosom of the sacred hill, silently doing their tapasya for hundreds and even thousands of years. 

Some of these Rishis, the Devas told us, come into the world only during each Sat Yuga. Others hid themselves away so as to be unaffected by the onslaught of Dwapara and Kali Yugas. 

In the years to come, many of these Rishis will awaken from their Samadhi and become available to us. Some will form new spiritual centers of learning. Others will go about quietly meeting and teaching those souls who are ready for advanced lessons. And still others will simply vibrate at a high rate of consciousness, silently blessing all those around. 

We cannot go and interact with these Rishis just yet, as the depth of their Samadhi does not permit communication with us. However, we can go near and attune our awareness to theirs, allowing us to benefit from their presence. 

The importance of pradakshina became evident; 'from the frequent references by Bhagavan himself to its great significance, and from the fact that thousands of people do it, including almost all the close disciples of Bhagavan, even those who may be considered the most advanced among them.' 

Though comparatively little has been recorded of what Sri Bhagavan used to say about the power of pradakshina, there is no doubt that he considered it to be an act having great spiritual efficacy. In fact he used to say that the benefits which can be gained by meditation and various other forms of mind-control only after great struggle and effort, will be effortlessly gained by those who go round the hill. 

'Bhagavan often said that those unable to meditate would succeed in their endeavour by circumambulating Arunachala,' 

Glory of Arunachala: 

‘All stones in that place [Arunachala] are lingams. It is indeed the abode of Lord Siva. All trees are the wish-granting trees of Indra's heaven. Its rippling waters are the Ganges, flowing through our Lord's matted locks. The food eaten there is the ambrosia of the Gods. When men move about in that place it is the earth performing pradakshina around it. Words spoken there are holy scripture, and to fall asleep there is to be absorbed in samadhi, beyond the mind's delusion. Could there be any other place which is its equal?’ 

Om Namah Shivaya” 

[Thanks to Prabha Thakur]