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. 

Isakki Swamigal and Boon from Shiva-Parvati

Below is a fascinating narrative written over twenty years ago about Isakki Swamigal who was living at Tiruvannamalai. Isakki Swamigal is now deceased and his samadhi is located at the Pancha Mukhas (Five Faced Vision of Arunachala after Kubera Lingam) on the northern side of the Hill. 

Isakki Swamigal and Boon from Shiva-Parvati 

Encircling the mountain at its foot, is a necklace of road, some eight miles in length. Along this necklace, the pilgrims make their journey, circumnavigating the mountain, travelling in a clockwise direction. It is said that a boon comes to those who make the journey and the more austere the means of travel the greater the boon. Most pilgrims walk around. Those hoping for a greater boon do the eight mile journey on bare feet, while those far advanced in age or suffering from physical disabilities travel by a horse-drawn vehicle or even by taxi. 

One man we met on our first visit to Arunachala had done the circular sacred journey round the mountain in a remarkable way and had a truly remarkable boon. This was Isakki Swamigal and we met him one evening as we stood by the side of a road coming out of the town. Along the road towards us, with the beat of drum, sounding brass, and tinkling cymbals, came a group of men. There must have been a dozen of them, some carrying a canopy under which walked a man. Surely a prince must be approaching, we thought. And when the group came in front of us and stopped, we could see that he was truly a prince of the spirit. His eyes were shining, a smile lit up his radiant face and around him was the unmistakable vibration of one who has reached a high level of attainment. My wife was so overcome that she pushed in through the crowd of men around him and touched his feet. Then she stood up and moved to join our friend and myself by the side of the road. Then the procession moved on with its joyous marching music. 

Our friend, Ma Tallyarkan, who was residing at Tiruvannamalai, told us that it was Isakki Swamigal with a group of his devotees. From her, and from other people, we heard the story of his journey around the mountain and his boon. It seems that, lying horizontally on the ground, he rolled the whole eight miles along the circular route. When he stood up at the end of it, Lord Siva with his consort Parvati, were standing before him. With this boon of the Siva-Shakti darshan, came the gift of healing. 

It was reported that Isakki Swamigal healed with miraculous spiritual power, and people came to him in great crowds. His consulting rooms could not cope with this huge influx, so he took up a position near the road on the other side of Arunachala from Tiruvannamalai. It was a quiet, pleasant spot. He went there at about three o’clock each morning and droves of people surrounded him at that time. But the good, compassionate doctor did not have unlimited energy as does an Avatar. So eventually, his vitality and healing power began to wane. Then he went away and stayed somewhere in seclusion until his good health came back. Eventually, he returned quietly to his practice in the town. Even so, drawn by his elevated spiritual level, people began to gather around him, treat him at their guru, and move about with him as we saw that evening by the roadside. 

[Extract from Howard Murphet] 

Vedic Science on Homas

At Sri Seshadri Swamigal Ashram at Tiruvannamalai great importance is placed on connecting and meditating on the Rishis and Mahans throughout the ages. 

In this regard that Ashram recently built the, “Thiyana Peedam” for meditation, and the hall is filled with the statues of great spiritual forces from Bharat since Vedic times. 

Thiyana Peedam Meditation Hall

Garden in front of Hall

Some of the Saint Statues in Hall

Away from the Peedam and located at the back of the Samadhi shrine of Mahan Seshadri, are statues of Sri Seshadri Swamigal and also of the great Sri Shirdi Sai Baba.

Mahan Sri Seshadri Swamigal

Sri Shirdi Sai Baba

Homa Pit in the Samadhi Hall

In an area behind the Samadhi Hall of Sri Seshadri Swamigal, there is a beautiful open air meditation centre with a statue of Lord Dakshinamurti and Arunachala in the foreground. 

Lord Dakshinamurti

To find out more about the connection of Tiruvannamalai and the Vedic sciences throughout the ages, read the following which was abridged from a narrative by V.Suryanarayan. Vedic Science on Homas 

“Thiruvannamalai is the most sacred place on earth as it is the abode of the “God of God” namely Arunachaleswarar and his consort Apeeta Kuchamba. He is the almighty protector of the Universe as its Creator and hence he is the Protector of all without any distinction as to race, sex, language or religion. The Lord has settled himself here in the form of the “malai” or hill in response to prayers of Brahma and Vishnu and settled in the form of the jyothir-linga in the temple. In days of immemorial antiquity, he was so fiery that people found it difficult to go round the hill even from a distance. As a result of prayers from Sanaka Maharishi (and other Brahmamanasa putras) besides the Sapta Rishis, Arunachaleswarar assured that he would cool down and make himself more easily approachable for pradakshina (circumambulation) if devotees indulged in prayers, tapas, homa, yagna and yagas. All round the hill in several Ashrams such things have been going on ever since the early days. 

Many have experienced the dramatic drop in Thiruvannamalai town temperature over the last three decades. This incredible change in climatic condition is entirely attributable to a number of Vedic functions. A homa or yagna involves a fiery phenomenon engendering the harmonious conglomeration of dissemination of cosmic rays and such nuclear irradiation is absolutely beneficial to all mankind. The impact of such a homa or yagna are indescribable and borders on the miraculous. 

All Vedic systems and exercise are based on a complicated structure of science, rhythm and rhyme, rule and regulation, procedural details and purity of rendering, all under the guidance of a Rishi or Muni, Master or a Guru or a Master of Masters. Veda is a term of compendious connotation. “Vid” means knowledge or enlightenment. What gives us Knowledge is the Veda. It is a treasure house of knowledge. It tells us more about the Creator and how to reach him – in order to make our life sublime. “Nahi jnanena Sadrusham” suggesting that there is nothing equal to jnana is a Vedic proclamation –nothing equal to wisdom or enlightenment. 

The whole Universe came into being through nada (Aum) as manifestation of mantra; priests vibrate the mantras for the well being of all. Proscribed methods of chanting Vedic mantras produce the required vibrations of cosmic rays essential to the purpose of puja rituals. A properly conducted kumbha-abhishekam will mean an emergence of electrons from the consecrated idol to be absorbed by the devotee who seeks the blessings of Rishis and Mahans. 

Arunachaleswarar is the repository of knowledge and enlightenment. Apeeta Kuchamba as his consort as Parashakti is the guru of all gurus called guru-mandala rupini in Lalita Sahasranama. The inseparable Shiva-Shakti principle is worshipped by a the Rishis and Mahans everyday and we worship them in turn to reach the Ultimate Manifestations of Reality. The Sapta Rishis who come after Sanaka, Sanandana, Sanathkumara and Sanatsujatha, constitute our first common ancestors-moolapurushas. Each Rishi has his immense abhimaanam or affection to all the descendants of that Rishi. The Rishis have done immense tapas for the well-being of the world. A Rishi is one who discovered mantra and so all mantras were perceived by Rishis; who become custodians of the mantra. The mantra-adhi-devatas will be fully pleased if the Rishi’s name is pronounced. That is why each Vedic mantra is named after the relevant Rishi who discovered it through tapas and who had the earliest darshan of the deity. The Rishis have power of creation, protection and destruction and are greatly interested in the happiness of all living beings. Sadgurus, Saints, Seers and Mahans have followed the footsteps of the Rishis, and have attained the highest astral state. There is perfect harmony amongst them and they are all personifications of kindness with a vision equal and common to all. 

All gods revere the Rishis and Mahans. The Rishis and Mahans carry the attributes of Parabrahman. That is why it is stated that if the gods are angry with any devotee for any pardonable mistake, the Rishi or Mahan as the guru protects him. But if the Guru himself is angry with him, no god will protect him!"

Arunachala Yoginis

There is little information available on lady saints who have come and performed tapas at Arunachala. In fact so little information is available its almost impossible to believe that there have in fact been many holy women who have lived at Arunachala performing intense sadhana. 

In the 40s and 50s several eminent ladies occupied hermitages and caves on the South East slope of Arunachala. Amongst these women was the revered and highly respected Lakshmi Devi who dressed in saffron and lived on the mountain. Lakshmi Devi kept a vow of silence for 12 years and responded by making signs in answer to questions from a constant stream of visiting devotees and pilgrims. At the end of a 12 year vow of silence she returned to her native place near Mysore. However her love of the peace she experienced at Arunachala drew her back and she returned to the caves and hermitages of the mountain. 

Another sadhaka who lived on the Hill during the same time period was Srimati Radhabai Ammayar, who was known as Ammal of Vadalur. Ammal was a faithful disciple of Ramalinga Swamigal and originally she and Lakshmi Devi shared a cave but Ammal eventually moved to a small rocky cleft higher up the hill. The little cave was so low and narrow one had to remain seated, and even then ones head practically touched the roof. Ammal of Vadalur, always wore white, and lived in the rocky cleft for three years in perfect silence, her only possessions being an oil lamp and a book of the hymns of her Master Ramalinga. She took a daily meal during the afternoon which consisted of a few handfuls of rice-flour, roasted and mixed with curd. After three years she moved into a small nearby hut with a women disciple. Ammal of Vadalur was also much revered and visited during her time at Arunachala. 

Below is a fascinating narrative written by the hermit and sage, Swami Abhishiktananda entitled the,“Anchoresses of Arunachala,” detailing the lives of these great women renunciants of Arunachala. 

Anchoresses of Arunachala 

An unending succession of hermits has occupied the caves on the slopes of Arunachala, the sacred mountain of South India; pilgrims never cease to throng the temples at its foot, and each year crowds gather from every part of Tamil Nadu to adore the holy fire which is ignited at its summit on the night of the full moon of Karttikai (November-December), regarded as the most blessed time of the year. 

I often had the privilege of spending months of recollection in those caves which are hallowed by the saints of earlier times. These caves also came to know Radhabai Ammayar and Lakshmi Devi, two saintly women who chose the slopes of Arunachala for their place of seclusion. 

The first time I met them was in August, 1950. One morning, with a young lad a guide, I climbed up to Skandashrama, and thereafter took the path down towards the Temple of Arunachala. 

Renunciant Cave on Arunachala

On the way down to the Temple and the town there was a series of caves and little cells, mostly hidden in the bushes. In these caves and huts were to be found all sorts of hermits. The one who was seated in the Virupaksha Cave did not even blink when we entered and inspected his dwelling; others had transformed their caves into temples, like that of Mulaipal Tirtham. 

In this way we came to the cell of Lakshmi Devi. We knocked at the door, but when she opened it to us, the only expression of her welcome and greeting was her beautiful smile. She had taken a vow of silence which was due to last for twelve years. Now she was living there in silence, praying and meditating. Underneath her small room she had constructed a kind of cave, lit only by an oil lamp, into which she was accustomed to withdraw for deep meditation. People often came up from the town to see her. She listened patiently to her visitors, replied in sign language, and sent them back with her blessing. 

A short distance further on was the cave and hut of Radhabai Ammayar, or the “Vadalur Ammayar,” as she was more commonly called. 

Later on, I often had the joy of being the neighbour of these two women hermits. The cave that I most often used was just beside that of Lakshmi Devi. Later still, when Radhabai had built herself another cottage nearer to the tank, I moved into the old one she had occupied. 

Radhabai had come to Tiruvannamalai some twelve years earlier. At first she had lived in silence with Lakshmi Devi in the cave which I afterwards used, each of them sitting and meditating in her own corner. Then she moved fifty yards higher up the hill and settled in a rocky cleft that she had noticed. This was so small that it was impossible for her to lie down straight, and so low, that even when seated, her head touched the roof. 

She lived there for three years without uttering a word, her only possessions being an oil lamp and a book of hymns of Ramalinga Swami. Her only meal, taken during the afternoon, consisted of a mixture of curds and grilled rice floor. When the three years of silence and severe tapas (austerity) were over, she put up a minute hut in front of her cave and installed herself there with a woman disciple. 

Lakshmi Devi wore kavi, the saffron-coloured dress of the Indian sannyasi (one who has renounced the world), but Radhabai kept to white after the custom of sadhus (monks) in the tradition of South Indian Saiva Siddhanta. Even to see her, seated thus in her home dressed all in white, was a joy and a blessing. 

We had no need to exchange words in order to understand each other, and she knew that I too loved silence. 

One festival day I was invited to take my meal with Vadalur Ammayar. While her disciple was preparing the food, I sad on the verandah together with another sadhu whom she had also invited. He soon began to read in a loud voice from some book which happened to be within reach. Not only did he read aloud, but he proceeded to comment on it in even louder tones. Vadulur Ammal quickly sensed my irritation – I was not so patient as he was! She gently explained to the sadhu that I had a very special love for silence. He seemed quite astounded that I was not all eagerness to receive his words of wisdom! However, out of deference to Ammal, he gave way and continued to read it to himself, while Ammal and I were left to enjoy our silence. 

On another occasion her guru came to visit her. I never managed to discover on what grounds she called him her guru, but no matter. He normally lived at Mount Abu in the far north, but that year he had come to spend several weeks at the ashram of his disciple. Alas, the arrival of the so-called guru soon destroyed the silence of the hermitage. He had invited some other people to accompany him, no doubt with the idea of sharing his wisdom with them also. Day and night the ashram rang with hymns, addresses, conversations. Ammal introduced me to her guru, and I greeted him with a due respect, but we never could discover any common ground on which we could converse. 

When I was alone with Ammal, she showed me her little room . . . all cluttered up with images, statues and lamps. Right in the middle had been placed a Sri Chakra, for the guru was a devotee of Shakti, the Divine Mother. 

“Beautiful, isn’t it?” said Radhabai, as she showed it all to me. “Of course,” I replied, “but, all the same, it strikes me as terribly inconvenient in your tiny hermitage. It leaves no room even to turn around.” “Ah! So you also know how I feel.” She said quickly, “I am so glad. But ‘he’ needs all this, so why should we upset him? When he leaves, I will clear it all away and once again enjoy peace and silence.” 

The day came when Lakshmi Devi completed her twelve years of silence. With a woman companion she went to Tirupati to be released from her vow. After that she had to return to her home near Mysore. However, in the following year, when I came back to Tiruvannamalai, I was surprised to find her once again in her hermitage. I asked her what had happened. “Yes, indeed. I went back home as arranged.” She answered, “but when one has spent twelve years on Arunachala, where else can one find shanti (peace) to compare with the caves of this mountain?” 

Mattu Pongal and Myths of the Cow

One day during the Harvest Festival is set aside for the worship of the cow. The Festival is called “Mattu Pongal,” from the custom of cooking Pongal for the cows to feed on. 

There is an interesting myth relating to the origin of the cow. As soon as men came into existence, they realised the waste of tissues in their body and felt the need of doing something about it They naturally approached Brahma for help. He thought that the celestial nectar would be too strong for men to digest, and consequently took a quantity of it himself, specialized it in his body and reduced it to a form in when men could safely take it. 

He then took the form of a cow and made the nectar flow from her udders to feed his children – human beings. Hence the cow is considered both father and mother and consequently one becomes a patricide, a matricide, and the slayer of Brahma if he kills a cow. Every part of the cow is said to be divine in its origin and it is enjoyed in the Hindu sacred scriptures that it should be treated with reverence. 

There is also a story attached in explanation of the sacredness of the foam emanating from the mouth of the cow, and the mythical reason for the same is as follows: 

As soon as Brahma swallowed a small quantity of nectar and assumed the form of the cow, a large quantity of foam was formed in his mouth and it began to fall on a Siva Lingam. As the form was nothing else but nectar Siva was highly pleased. From that time onward it was ordained that the foam in the mouth of a cow should be considered as sacred as nectar itself. The sin of pollution attaches itself to the foam in the mouth of any other animal, but in the mouth of a cow it is to be considered holy, and consequently it as free from pollution as fire, wind and gold are said to be. 

There is yet another myth emphasizing the importance of the cow. A Brahmin in the city of Mathura had once owned a cow. It was grazing on the banks of the river Yamuna, on the fourteenth day of the bright fortnight of Bhadrapada, that is in, the months of September-October. Suddenly a tiger appeared there and desired to eat the cow. 

The cow had a calf whom she loved very much. It therefore, begged the tiger to permit it to go home, feed the calf and then come back, to be devoured by it. The tiger consented and the cow went home. While the cow was away, the tiger departed its life from an accident that had happened to it. The spirit that was in the tiger’s body was in reality a mahatma that had accumulated great merit in past lives and consequently on being liberated from the tiger’s body, was able to understand the ‘why’ of things. When the cow returned to the place to become prey to the tiger, it bade the cow to go back to her calf safe and should. At the same time, it vouchsafed increased in cattle to one who gifted a cow to another on that particular day in Bhadrapada. 

Power of Sound

I found the below narrative on Stonehenge quite fascinating in that it postulates that the ancient monolith was based on a magical auditory illusion. The power of sound is very well understood in Hinduism in that Pranava (Aum) is the primal sound that existed before the creation and the sound that stays after the pralaya (dissolution of the Universe) -- the natharupa - the Form of sound, of the Supreme Luminance. The Om mantra is venerated as Brahman in the form of word (akshara) and sound (sabda). 

What of the nature of sound at Arunachala? This is a subject I hope to explore in more depth later on this blog Arunachala Mystic. 

For the time being, I reproduce below the above cited Stonehenge article. 

Stonehenge Based on Auditory Illusion 

Stonehenge was built in several stages, with the lintelled stone circle constructed around 2,500 BC. The site was originally a burial ground, but may also have been a place for healing. 

In 2009 a music expert at Huddersfield University, used a full-scale replica of Stonehenge and computer analyses to show that repetitive drum beats and chanting would have resonated loudly between the standing stones. 

Two flutes playing the same continuous note sets up a pattern of interference that apparently echoes the layout of Stonehenge. The Neolithic builders of Stonehenge were inspired by "auditory illusions" when they drew up blueprints for the ancient monument, a researcher claims. The radical proposal follows a series of experiments by a US scientist who claims the positions of the standing stones match patterns in sound waves created by a pair of musical instruments. 

The researcher further hypothesised that the layout of the stones corresponded to the regular spacing of loud and quiet sounds created by acoustic interference when two instruments played the same note continuously. 

In Neolithic times, the nature of sound waves – and their ability to reinforce and cancel each other out – would have been mysterious enough to verge on the magical. Quiet patches created by acoustic interference could have led to the "auditory illusion" that invisible objects stood between a listener and the instruments being played, he added. 

To investigate whether instruments could create such auditory illusions, researchers rigged two flutes to an air pump so they played the same note continuously. Walking around them in a circle, the volume rose, fell and rose again as the sound waves interfered with each other. The researcher commented, "What I found unexpected was how I experienced those regions of quiet. It felt like I was being sheltered from the sound. As if something was protecting me. It gave me a feeling of peace and quiet." 

To follow up, volunteers were recruited and blindfolded and led in a circle around the instruments. Each participant was asked to sketch out the shape of any obstruction they thought lay between them and the flutes. Some drew circles of pillars, and one volunteer added lintels, a striking feature of the Stonehenge monument. 

"If these people in the past were dancing in a circle around two pipers and were experiencing the loud and soft and loud and soft regions that happen when an interference pattern is set up, they would have felt there were these massive objects arranged in a ring. It would have been a completely baffling experience, and anything that was mysterious in the past was considered to be magic and supernatural. 

I think that was what motivated them to build the actual structure that matched this virtual impression. It was like a vision that they received from the other world. The design of Stonehenge matches this interference pattern auditory illusion." 

It's not a complete structure now but there is a portion of the ring that still has the big megaliths arranged in the circle. If you have a sound source in the middle of Stonehenge, and you walk around the outside of the big stones, what you experience is alternating loud and soft, loud and soft, loud and soft as you alternately pass by the gaps and the stone, the gaps and the stone. So the stones of Stonehenge cast acoustic shadows that mimic an interference pattern." 

Researchers postulate that their findings are not mere coincidence and say local legend offers some support for this thesis. Some megaliths are known as pipers' stones, while stories tell of walls of air forming an invisible tower, and two magical pipers that enticed maidens to dance in a circle before they turned to stone.

Sri Venkateswara Sarma (Sastrigal Mama)

Many mystic adepts have been attracted to Arunachala throughout the ages. In recent times great adepts like Sri Seshadri Swamigal and Ganapati Muni and the astrolger Sri Venkateswara Sarma found their way to Tiruvannamalai. 

The below is a short narrative on the life of Sri Venkateswara Sarma who was renowned during his life as an exceptional astrologer. 

"Sri Venkateswara Sarma (Sastrigal Mama) was an exceptional and astounding astrologer. From childhood he exhibited a rare genius in this field. While still very young, his extraordinary intelligence enabled him to master the most abstruse and difficult branch of astrology. All, including his guru, declared him as the wisest student. 

Prasna is an astrological science based on a perfect fruition between mathematics and intuition. With just some meagre information from the questioner, which includes only the first word of the question, a Prasna astrologer can, within seconds, draw up mentally a horoscope. This requires great mathematical precision and perfection. Having drawn the horoscope within his mind, and in a flash also having studied it, the astrologer will have to wait, prayerfully. Then, from the depths of his inner intuition words gush forth, forming the astrological predictions for the questioner. As this Prasna process is not merely based on mathematical horoscopes, it culminates in intuitional revelation, and the predictions are said to be amazingly accurate and correct to the minutest detail. Sri Sastrigal Mama was highly proficient in this system of astrology. 

He once described it to me by citing this example: One day a merchant came to his house while he was engaged offering worship in his puja room. His wife informed him that one Nagappa Chettiar was waiting on the verandah and that he seemed worried about some urgent matter. Not willing to interrupt his worship, and by merely listening to the name and the few details given by his wife, Sri Sastrigal Mama, within a minute, began giving the following prediction: 

"Tell Nagappa Chettiar that he has come to inquire about his lost, costly diamond ring. He suspects his servant. Assure him that no one has stolen it. In his garden, near the well, there are two rows of plantain trees. On one side there are only two trees; on the other there is a cluster of trees. Let him search under the two trees and the diamond ring will be found there. While he was cleaning his clothes on the washing stone the ring slipped off his finger and fell to the ground."

 Nagappa Chettiar returned home and found the ring exactly where Sri Sastrigal Mama had said, and because of this and similar astounding predictions Sri Sastrigal Mama became quite famous. He also became convinced that the Prasna branch of astrology was the most perfect science. 

At the height of his career he heard about Sri Ramana Maharshi. When he first saw Sri Bhagavan's picture he was immediately captivated and traveled to Arunachala to see the Sage. He climbed up to Skandashram, where Bhagavan then resided. On the very first look that the Maharshi gave him, Sri Sastrigal Mama became his slave. He had a strong desire to stay with the Maharshi permanently, renouncing everything he held dear. Yet, there was still his lifelong attraction to the science of astrology. He felt distracted by it and did not know how to proceed. 

One day, gathering courage, he approached Sri Maharshi in all humility and said, "Bhagavan, is not astrology the best and most accurate of all sciences?" 

In silence Bhagavan looked at him deeply for some time. Then, slowly but firmly, he replied: "The science of the Self is superior to all other sciences." 

It was the peak period in Sri Sastrigal Mama's life. For every prediction he was richly rewarded and was consequently acquiring immense wealth. Nevertheless, the words from the Master convinced him immediately to renounce his lucrative profession and pursue the science of the Self. His wife too fully supported him in this decision. The remainder of their life they lived in utter poverty at the holy feet of the Sat-Guru, under the protective shade of the Sacred Mountain, Arunachala." 

Secrets of Arunachala

In connection with my previous posting on Kenneth Grant and his metaphysical interpretations of the Hill, in which appeared several quotes by Sri Ramana Maharshi. Below follows an extract taken from ‘Letters of Sri Ramanasramam’ by Suri Nagamma, which gives more information about the Hidden Secrets of Arunachala as revealed by the Maharshi.

“. . . One of the devotees addressed Bhagavan:

Devotee:  “You told us once that you had seen on this Hill temples, gardens and such like. Was that all during the period you were on the Hill?”

Bhagavan:  “Yes. That was perhaps when I was in the Virupaksha Cave. I closed my eyes. I felt I was walking on the Hill itself towards the north-east. I saw at one place a nice flower garden, a big temple, a fine compound wall and a big Nandi (a bull, sacred to Siva, carved in stone). There was a strange light. It was extremely pleasant. As I was looking at all these, it was time for Puja (worship). The bell was rung and immediately after that I opened by eyes.”

Devotee:   “Bhagavan told us some time back that there was a big cave also.”

Bhagavan:  “Yes, yes. That also happened when I was living on the Hill. I was wandering about aimlessly, when I found at one place a big cave. When I entered the cave, I saw a number of waterfalls, beautiful gardens, tanks within those gardens, well-laid paths, fine lighting, everything there was most pleasing.

As I went farther and farther I saw a Siddha Purusha (Realised Sage) seated like Dakshinamurti under a tree on the banks of  tank. Around him, a number of Munis (sages) were seated. They were asking something, and he was replying to them. That place appeared to me very familiar. That is all. I opened by eyes.

Subsequently, after some time, when I saw Arunachala Purana in Sanskrit, I found . . . slokas (which described) that cave and that Siddha Purusha, and so I was surprised that what had appeared to me in a trance was to be found in that book. So I wrote their  translation in Tamil . . . Its meaning is ‘Though you are in the form of fire, you have kept away the fire and have taken the shape of a Hill, mainly to shower your blessings on people.  You are always living here in the form of a Siddha. The cave that appeared to me is in you with all the luxuries of the world.’

“Recently (i.e. c.1949), when the temple in Adi Annamalai was renovated, it was reported that in the sanctum sanctorum of the temple, a large tunnel was found, and when people tried to find out its extent they saw that it was extending to the very centre of the Hill. As they could not go in very far, they came back. I  therefore thought that that which had occurred to me that which is in the Purana appear to be true, and that the tunnel was the way to the place I had seen.

It is reported that Siddha Purushas come from the cave inside to the temple through the tunnel night after night and go back after worshipping Ishwara. Why so far? Recently something like that was seen even here. I was going on to the Hill as usual when, as I was getting near the steps over there, a big city appeared before me. There were huge buildings of several varieties; well-laid thoroughfares; good lighting; and it appeared to be a great city. At one place, a meeting was being held; Chadwick was with me. He was even saying, ‘Bhagavan, all this is so self-evident. Who will believe if we say this is all a dream!” Everything appeared as if it was actually happening . . . “