Thiruvannamalai---The sacred Hill of Lord Shiva.

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Dear spiritual brothers and sisters,

This is a posting close to my heart...very close

to my heart.

Tiruvannamalai is above all its mountain, which

symbolizes the pillar of fire from which Siva emerged. This myth has

given rise to TWO iconographic representations. One of them is well

known: Lord Vishnu. Vishnu is regarded as one of the three major

gods in Hinduism and Indian mythology. He is thought as the

preserver of the universe, while two other major Hindu gods, Brahma

and Shiva, are considered the creator and destroyer of the universe,

respectively.

 

The second iconographic representation is a later development,

specific to Tiruvannamalai, where Siva and Parvati are figured on a

stele covered with semi-circular incisions to represent the

mountain; the rear face of this stele is a linga, which is visible

from the rear of the sanctuary. This representation is known locally

as Adi Mudi, the high and the low, after the same words in poems by

Sambandar and Sundarar, referring to the directions in which Brahma

and Vishnu sought the extremities of the pillar of fire.

 

The mountain itself, a cone standing alone in the midst of the

plain, appears on the boundary-slabs of lands dedicated to the Deity

of Tiruvannamalai, in the form of a triangle covered with semi-

circular incisions, set either above the dynastic emblem of

gandabherunda the two-headed bird, or above the vase of plenty.

 

The mountain symbolically defines different spaces. It is the wild,

uncultivated place (Tamil: Kadu) as opposed to the cultivated area.

This contrast is marked in the festival of Tiruvudal, when Siva has

his jewels stolen on the mountain in the West, and find them again

in the East, in landowners villages on the edge of the town, in the

locality where, according to legend, the place of King Ballala used

to stand.

 

At first the opposition between the top and the bottom of the

mountain seems to be absent, since there is not, as at certain sites

a temple at the bottom for the deity with his consort, and a temple

at the top for the deity in his yogic aspect. At Tiruvannamalai the

single temple, ARUNACHALESWARAR, is identified with the mountain,

for which it is the substitute. The opposition is nevertheless

marked four times a year by purification ceremonies (prayascitta)

for which the priests go up to the summit of the mountain.

 

First, at the time of the Sivaratri festival, the appearance of the

pillar of fire manifests the supremacy of Siva. A few months later

comes the marriage ceremony, the Union of Siva with the Goddess. A

few months later again, at the Festival of Kartikai, commemorating

the appearance of the pillar of fire, there is still, union with the

Goddess, as is shown by the procession of the hermaphrodite Siva,

Ardhanarisvara. After Karttigai, the fourth and last purification

ceremony represents separation from the Goddess and the renewed

manifestation of the supremacy of Siva the great Yogi.

 

Finally, as a symbol of the center, the mountain, like all mystic

centers, emanates a space which is cardinalized in the same way as a

mandala. The route of 14 kilometers around the mountain and centered

on its vertical axis, is oriented to the cardinal points by the

distribution of shrines consecrated to the lingas of the directions.

 

 

 

 

LINGAMS:

 

The first lingam, located due east, is Indra Lingam. Then comes Angi

Lingam at the southeast cardinal point followed by Yama Lingam

taking up the directly south location. In the the southwest position

is Nirutthi Lingam, then Varuna Lingam exactly due west. In the

northwest position is Vaayu Lingam followed by the due north linga,

Kubera Lingam. The eighth and last is the northeast linga, Edsaanya

Lingam. Daily worship is conducted for some, but many are devoid of

any worship. Some of them do have a Vimana, Antarala and a Sanctum.

 

A few Pandya milestones which remain along the route, inscribed with

the division to which they belong, have made it possible to

reconstruct the division of this circuit into nine stages, each

corresponding to one unit of time/distance called a "nail" (24

minutes), equivalent to 1.4/1.6 kilometers. Besides the shrines of

the cardinal points, the pilgrimage route is punctuated by small

shrines founded by devoted individuals or groups, herimtages, about

sixty sacred ponds, wayside resting places for the deity during his

two annual processions, by Nandis, and by footprints (pada) of Siva.

 

The Mountain's grandeur

 

The mountain in this Annamalai sthala is full of unequalled

greatness. In Krita Yuga, the Lord stood in the form of Fire, hence

it became the Fire mountain. In Tertha Yuga, it was a mountain of

precious gems (Ratna). In Dvapara Yuga it stood in the form of

Bronze and now in Kali Yuga it has become a stone hill. This is the

substance of Runachala Purana.

 

It is said that while Kailas is a place where Lord Siva resides,

this mountain is Siva himself. It is customary to install Nandi in

front of Lord Siva. The images of Nandi are found around the hill

innumerably. One can see them, while going round the hill.

 

Circumambulation

 

Religious devotees should bathe, go barefoot, repeating sacred

hymns, meditaing on Annamalaiyar -- considered the traditional

ritual for making a circuit of the hill.

 

When one circumambulates the hill of the Lord who was the Prime

cause of a duspute between Brahma and Vishnu who were unable to

fathom the beginning or end of Him, it should be borne in mind the

Devas and Saints also follow invisible. Naturally one should have a

pure mind and start the circuit from the East.

 

While thus coming round we see the Indra Lingam at first. Nearby is

Indra Tirtham (holy tank, sacred pool, etc.). Next is Agni Lingam

with Agni Tirtham close by. Nearby is the ashram of Seshadri

Swamigal (#19 on the Map link below).

 

Adjacent to this are the Ramana Ashram (#20 on the Map link below),

the places where he sat for penance, the seats he occupied while

meditating, are all there. Close by is the newly constructed ashram

of Sri Yogi Ramsuratkumar as well.

 

Sadasiva Murthi with five faces is enshrined in the north street

abutting the hill. Proceeding further we come across Isanya Mutt and

Isanya sacred pool. The first seat of Deivasigmani Desika

Paramacharay Swamigal, places connected with Guhai Namasivayar, and

Guru Namasivayar, Pavazhagiri Nadha and Muttambikai are housed under

the slope of the hill.

 

All round the hill are Lingas, eight Nandis, more that 360 holy

tanks, many mandapas and Ashrams.

 

The mountain rises up with an elevation of 2665 ft. (800 M). The

road encircling the hill where devotees circumambulate is 8 ¼ miles

(13 kms) long.

Yours yogically,

Dattu