18. THE PEERLESS HILL
"WHEN Ganapati said, "Mother is mine" and sat onthe lap of Parvati, Kumara retorted, "Never mind,
Father is mine" and got on to Siva's lap and was kissed
by him on the head. Of this Kumara who pierced (with
his lance) the Krauncha hill, Ramana is a glorious
manifestation."
— Ramana Gita. 18.9
AROUND March 1899, the Swami left Pavalakundru
and ascended Arunachala. It is entirely appropriate
that the son who abides in Reality should get on to the
lap of his Father in his natural state!
Legend has it that Easwara resided in Arunachala in
four forms. The first was the dazzling form without a
beginning or an end causing amazement to Brahma and
Vishnu, the second was the linga form of Arunachaleswara,
the third Arunagiri and the fourth Arunagiri yogi in siddha [?]
form.
Arunachala is of brilliant light, yet it appears in brick
red colour as a stone with not much of vegetation. The
hill is noted to be very ancient originating much earlier
than the Himalayas.
It is said by geologists that the hill was formed during
the period when the earth, then a ball of fire, was cooling
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down and solidifying as stone and that it was part of the
Lemuria which submerged in the Indian Ocean. For this
reason it would appear that this hill is at the centre of the
earth as mentioned by the puranas.
For those interested in performing penance, the hill
offers many suitable places. Standing behind the western
tower of the Arunachala Temple one notices a path to the
top of the hill. While climbing along this path one may
observe several caves, shrines and the like suitable for
performing meditation. One occasionally comes across
springs of fresh mineral water sparkling in the rays of the
sun like liquid gold and making rumbling noises like
musical notes. Along this path are several trees which give
ample shade, the groves also are good places for tapas [?]. As
one ascends the hill and heads towards the east one beholds
the Arunachala Temple and to its east, the town. To the
east of the town lies the Ayyankulam tank (also known as
Indra [?] teertham). Surrounding the tank one notices fields
and orchards, at the distant horizon are rows of hills
bringing together the earth and the sky-all of which provide
a picturesque setting. Therefore, those not of a particularly
religious bent of mind also ascend the hill to witness the
splendour of nature, obtain relief from daily cares and get
peace and happiness. Those with an other-worldly attitude
look at that personification of Easwara and either sing its
praise or fall into meditation and obtain peace.
SADGURUSWAMI CAVE:
Near the foot of the hill lies a cave. Though in a
dilapidated state, during the period under consideration
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some people stayed there. A Malayali Yogi lived there at
one time and in his memory, his disciples began describing
the cave as Sadguru Swami cave. There is a temple a little
above the cave. Actually it is also a cave but people use it
as a temple. It is known as Guha Namasivaya Temple after
Guha Namasivaya, a Veerasaiva devotee, belonging to
Srisailam. Both he and Virupaksha Deva, another devotee,
reached Arunachala and settled in these caves; hence the
caves are named after them.
VIRUPAKSHA CAVE:
This most important cave on the mountain is further
up. Its shape resembles the syllable "Om" and it is said
that as the wind enters the cave, the sound "Om" becomes
audible. Close to the cave is a water spring. The samadhi
of Virupaksha is there. Those following the Veerasaiva
creed ran a math [?] there. At about the commencement of
the twentieth century a law suit was going on and neither
of the contending parties bothered about the math [?]. Hence
anyone could stay there without any hindrance. This
became the Swami's residence until he left for
Skandasramam in 1915-1916.
Years after the Swami settled down at Virupaksha
cave the question of ownership of the math [?] was settled by
the court. The head of the math [?] in whose favour it was
decreed appointed an agent, whose meagre income was
from the donations of the visitors to the math [?]. But he hit
upon the idea of collecting a fee from visitors during
Krittikai. Many could not pay this fee and went back.
The Swami got to know this and felt that those who
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wished to have his darshan were being unfairly taxed. He
therefore left the cave and sat beneath a tamarind tree
opposite the cave. But the agent began levying the fee
even on the approach to the tree. The Swami came to
know about this and as he had no compelling reasons to
reside there, moved to Guhanamassivaya cave. The agent
then realised that the visitors came to have a darshan of
the Swami and not to see the cave or the math [?]. Having
done so, he begged of the Swami to reside at the
Virupaksha cave which he did.
MULAIPAL TEERTHAM, MANGO TREE CAVE (CHUTHAGUHA):
Opposite the Virupaksha cave towards the north,
was the Mulaipal teertham. (milk spring) which always
had copious sweet water. Legend has it that the water at
Guhanamassivaya cave sprang from the big toe of Siva
and that this spring arose from the breast of Ambika.
Near this was a mango tree at the foot of which arose a
cave. Hence it came to be known as Mango tree cave.
During summer months at the Virupaksha cave, there
was no breeze and no water and as the place was pretty
warm, two devotees, Ramanujacharya and Rangacharya
modified the Mango tree cave and made it habitable for
the Swami during the summer.
SKANDASRAMAM:
Further up beyond the Virupaksha cave was a
perennial spring — with clear, sweet water. The Swami's
devotees felt it could serve as a residence for him. In
1915-1916 they cleaned and levelled the ground and
built a house with trees all round. The coconut and
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mango trees provided a picturesque setting and any
beholder was pleased at its sight. It was as if it was the
heart of Arunachala. The building had a kitchen and a
living area with a verandah in front. The devotee who
started it all was Kandaswami. The ashram came to be
known as Skandasramam because of the disciple and the
belief of several devotees that the Swami was an
incarnation of Skanda.
Wherever he stayed there was no dearth of food for
the Swami. The increasing numbers of devotees were
always anxious to fetch and offer food to him wherever he
stayed. If it became inevitable, Palaniswami, the faithful
attendant, went into the town and begged for food.
Palaniswami was joined by some others who were eager
to serve the Swami, one among them would go into the
town and collect food.