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] 

Isakki Swamigal -- Part 2

Isakki Swamigal also known as Panchamukha Swamigal, belonged to Tirunelveli District. He was born in 1917 to Chella Perumal Pillai and Muthammal. From his early days, he had good devotional thoughts and spiritual practice. During his school days at age of 13, he came to Tiruvannamalai with his parents for the Karthigai Deepam Festival. As in those days they had to come by walk, Swamigal followed his parents and they reached Tiruvannamalai after a long journey. With his parents Swamigal went on giripradakshina, on reaching Niruthi Lingam Temple, Swamigal was very much attracted by Lord Shiva, and had a strong thought of doing meditation at that place. Since he was very young he was unable to do so, and he followed his parents and went on to complete giripradakshina.

On going to the southside of the mountain during the giripradakshina, the hill which appeared as a single form, appeared in a bifurcated form, representing Shiva and Parvati. On going further to the western side of the hill, it appeared as three peaks which represents the almighty performing the duty of creation, maintenance and destruction of all things in the world. On going further Swamigal visited Gowthama Ashram, and Adi Annamalai Temple and reached the side where the Hill shows the five peak points, called panchamukha. 

Panchamukha Point

On reaching panchamukha point, Swamigal felt that almighty Shiva from his one form divides into five moorthis to perform the essential functions that keep the world alive; creation, protection, destruction, embodiment and saving with grace. So the five faces of Shiva appears as the five peaks of the Hill, which represent panchamukha darshinam of the Hill. On feeling this thought, Swamigal had a sensation that he was at the foot of Mount Kailas. As his spiritual thoughts increased, tears flowed from his eyes and his heart was fully inspired. He felt to meditate there at the Panchamukha Point, and from that day onwards he had a very strong attachment to that place. In later times, he stayed there and was popularly known as Panchamukha Swamigal.

After having darshan of Karthigai Deepam and Tiruvannamalai Big Temple, Swamigal and his parents travelled northwards on a pilgrimage to many Shrines. Their pilgrimage included Temples at; Virinjipuram, Kanchipuram, Thiruthani, Tirupathi, Thiru Kalahasti and Thiruvetriyur. Afterwards they started travelling southwards on their pilgrimage, visiting Temples at; Virudhachalam, Vadalur, Chidambaram, Sirkali, Rameshwaram until they reached Trichy. At Trichy they worshipped Thayumanavar Swamigal, then proceeded to two more Temples: Thiruvaranagam and Thiruvanaikaval. Swamigal and his parents started their journey in the Tamil month of Ippasi and returned to their village in the Tamil month of Margahi on Thiruvathira Star Day.

Upon completion of the pilgrimage, Swamigal completed his days at school and after finishing his education married. But still his heart was full of thoughts of Arunachala and he often visited Tiruvannamalai, staying at Appar Swamigal Mandapam and going on giripradakshina and meditating near Panchamukha Point. Like this several years passed. Later, he thought to stay at Tiruvannamalai. Sometime between 1959-1960 in the Tamil month of Avani in the Tamil year Vikari he left his house at Tirunelveli and came to Tiruvannamalai. After arrival, Isakki Swamigal started to perform giripradakshina regularly.

For several years Swamigal daily continued his giripradakshina and started to become famous amongst the locals. Groups of people started to go around the hill following the Swami. During their procession around Arunachala, people started to chant the panchakshari mantra of Shiva, “Om Namah Shivaya,” and “Arogahara! Arogahara! Annamalaiku Arogahara!” Increasingly more people started to follow Swamigal during his giripradakshina. Upon each time of reaching the Panchamukha Point, Swamigal would stop and stay at a small mandapam nearby to perform meditation. During his days, Swamigal met and saw several siddhars and yogis who went round the hill on giripradakshina.

People who came for darshan of Isakki Swamigal started to tell him their problems and to ask for his blessings. Some came to Swamigal and requested that he cure their disease. Isakki Swamigal was very surprised that people should come to him, asking for his help, as he believed that Lord Shiva is responsible for all happenings in the world, so who was he to bless anyone? He told those that came, to surrender to Lord Shiva by surrendering to Arunachala. He assured them that whatever problem they may have, that by performing giripradakshina, their problems would be solved and their diseases would be cured.

Based on the problems and diseases concerned Swamigal advised giripradakshina for one mandalam (48 days), two mandalam (96 days) or for three mandalams (144 days). His followers started to take his advice and performed giripradakshina to relieve their difficulties. To avoid the constantly growing crowds around him, Swamigal moved to another part of the Hill.

During his life, it is believed that Isakki Swamigal performed angapradakshinam (pradakshina by rolling the body in a clockwise movement on the ground) of Arunachala 1008 times. Even today, it is thought that Swamigal in his astral form performs giripradakshina twice daily. Close to the Panchamukha Daharshanam Point there is a small meditation mandapam where it is believed that he performs meditation daily at midday. Near the mandapam, Swamigal created a well in order to supply drinking water for devotees.

Swamigal performed meditation at several places in and around Arunachala. He performed dhyanam northside of Adi Annamalai near the Kavasa Theertham, where it is believed that Lord Annamalaiyar showered his blessings upon Swamigal and gave him the power of healing.

There are reputed to be 360 ponds around the path of Arunachala giripradakshina and also several natural springs on the Hill itself. Swamigal said that on the northern side of Arunachala there is a big stone point called the “peacock dancing stone point,” below there is a spring called “Arasudayan Sunaei,” which has cool, sweet water throughout all seasons. At the southern part of the Hill, there is another natural spring called, “Pugunthu Kudithan Sunaei,” at this spring the pathway is very narrow and one has to bend down close to the ground in order to enter. Inside, it is wide and broad and the water is cool and delicious. It is said that at this place one can always hear the sound of an echo.

Until 1975, Swamigal performed meditation daily at Panchamukha Point from 12.00 to 2.30 p.m. He had been to all parts of Arunachala and knew each and every bit of the Hill. One time when he was on the Hill, Lord Shiva came in the form of a wood cutter and showed the way for Swamigal. Isakki Swamigal's samadhi is located at Panchamukha Point. This narrative to be continued.