Guest guest Posted March 17, 2006 Report Share Posted March 17, 2006 Dear Krishnaprasadji, I will give one more elaborate posting before I go into hibernation for another fortnight for my exams.This posting dwells with the yogic concept of Kayasiddhi and also the herbal concept using Kayakalpa. I knew one rishi who showed me a vision of some advanced rishis in Himalayas who used to perform a type of fabulous kayasiddhi, it involves ingesting a divine plant leaf and melting the body into a mass of flesh and then the flesh hardens and becomes egglike(anda) and a young baby comes out of the egg who goes on to perform the yogic austerities again for another hundred years, though this sounds fabulous and incredible, there are some rishis who do this in the Himalayas. However, this too is an inferior form of conserving the body. The true path is obtaining a divya deha(Oli udambu) through yogic practice and through a pure and compassionate mind. There are certain other practices too but I will remain mum here. All the orthodox systems suspected the Siddhas because they advocated the theory that one can attain freedom or moksa with the body. According to the Tamil Siddhas the aim of yoga sadhana is kayasiddhi or the perfection of the body. Orthodox Saiva Siddhantins treated the Siddhas as religious outcastes and had excluded the Siddha view from both their vast cannonical corpus and socio-philosophic theories. It has also been reported that the pandarams (ascetics) of the Saiva class sought after copies of the Siddha poetry and destroyed them.68 There was a general opinion among scholars that most of the Siddhas were plagiarists and impostors and eaters of opium and dwellers in the land of dreams and they have been systematically stigmatized as a deviation from the caste Hindu conformist model. The Siddha doctrines and poems do not get the "official" sanction from the "elite" and the "educated" though their songs are popular among the masses in Tamilnadu. Let us understand the Siddha conception of the human body, which is unique and which is not accepted by any system of Indian philosophy; it is an unacknowledged postulate in Indian tradition. In Tamil Siddha philosophy the human body has acquired an importance it had never before attained in the spiritual history of India. According to the Siddhas, an adept's experimental field is always himself and his body, which contains in itself an immortal essence. The ordinary human body can be and should be transformed into a divine body and must be made an aid to liberation. The Siddha view of body as a moksa sadhana is known as kaya sadhana. In Tirumantiram we come across a number of verses praising the importance of the human body as a ladder to mukti. In one celebrated verse Tirumular calls the human body as the abode of God. In Tamil Siddha literature the temple is an image of both the macrocosm and the microcosm, the cosmic man as well as the inner being of man. The various parts of the structure of the temple are designed as features of the human body. The Tamil Siddhas understood the human body as a threshold, a passage to the ultimate Reality. Sivavakkiyar is fond of using the expression threshold, i.e., "vasal" in Tamil and he calls the human body as a threshold where God resides. The concept "threshold" is a mystical one and the body is one such mystical threshold, the other threshold being the guru. In Siddha literature the threshold is a mystical thing. It is a boundary between two worlds, the ordinary, profane world and the sacred world beyond. It is a point where we pass from one mode of being to another, from one level of consciousness to another. The term "vasal" used by the Tamil Siddhas stand for the moment when we ourselves open up to new depths of our being. They say that one need not go to places of pilgrimage or study sastras when the threshold is in oneself. The idea of the body as a microcosm of Reality received a spiritual, mystical denotation in the Tamil Siddhas as against the purely physical denotation of it in the other traditions. The inter-relations of man's body and the universe (that is Reality) have to be realized by spiritual endeavour. Kaya sadhana is such an endeavour. Another important aspect of the Siddha view of the human body is nyasa, which consists of feeling the God or powers representing the Gods in different parts of the body. (Bhogar Siddha) In Siddha literature we come across the following types of bodies- the sthula-deha, the yoga-deha, the siddha-deha, the pranava or mantra deha and the jnana or the divya deha. Turning the sthula-deha into divya-deha is kaya sadhana. Sivavakkiyar explains the transformation of the physical body into a divine body on the analogy of a worm turning itself into a butterfly. Let us state briefly the various stages involved in kaya sadhana. Sthula sarira is the unripe, ordinary, physical body not disciplined by yoga. It is a "deceptive threshold", and one has to "open" it , i.e., go beyond it to achieve kaya siddhi. Sivavakkiyar says that people should protect, immortalize, and preserve the body through the method of yoga just as they would protect a beautiful lady of the house73. When the sthula sarira is disciplined by yoga it becomes ripe or pakva. Pambatticcittar uses the term "pudam" in Tamil which is the equivalent of "making one ripe" pakva. Agatiyar Pancacaram-37 speaks about removing the unwanted elements from the body through the process of burning, (i.e., Kundalini agni). Once the deha is hardened by yoga, the internal forces help the sadhaka to arouse the kundalini in him, which passes through the six adharas. It is a process of the acquirement of yogic powers, siddhis, leading to a siddha deha, where the body can do and be anything at the will of the sadhaka, since it does not have to adhere to the spatio-temporal laws or the laws of space and time of the ordinary body. After the attainment of the siddhis, the siddha deha is turned into a mantra deha called pranava tanu. The pranava deha is a body consisting of the sacred formula "AUM". It is the body of nada or sound. This yogin's body is accompanied by certain mystic sound vibrations in the form of mantra called "AUM Namasivaya". The yogin's body at this stage is not different from the mantra, that is, the body gets transformed into a sound-form, mantra-form. This body is called pranava or mantra deha. We find a description of this body, mantira meni(mantra deha) in Tirumantiram. The human figure representing the pranava deha is called the mantirmeni chakkaram in Tamil Siddha literature. In a Tamil work called Tirumantiramalai-300 we find a description of how the fifty- one letters of the alphabet constitute the various parts of the body. According to the Tamil Siddhas the man with the pranava deha is a jivan-mukta, "the man liberated while living". In Tirumantiram we find a description of the characteristrics of a jivan mukta. In Siddha philosophy there is no videha-mukti(post-mortem liberation) but only jivan mukti; for videha mukti is, at best, only a hypothesis. A jivan mukta does not possess a personal consciousness, but a witnessing consciousness. Even though he acts in the world, he does not have the sense of "I act". He sees all the usual things in a miraculous new light as he has entered into the heart of reality. The Bauls of Bengal call this state of jivan mukta as jiyanta-mora, "being dead while yet alive". We find similar expressions used by many Tamil Siddhas. As a Taoist thinker has said, "The perfect man employs his mind as a mirror. It grasps nothing; it rejects nothing. It receives, but does not keep". In Siddha philosophy a jivan mukta does not die to attain liberation, but is transformed into the very mode of liberation, viz., the divya deha. When the jivan mukta gets into divya deha he becomes one with Eternity, a paramukta. The "either-or" category of logic regarding his existence or non-existence does not arise in the case of a Siddha who has attained the divya deha. Divya deha is a situation in which one is participating in immortality from now onward and from this present world; and immortality should not be conceived as a survival, post mortam. The attainment of divya deha is not videha mukti. There are standing examples against videha mukti, such as Saint Nandanar, Saint Manikkavasagar, Sri Andal(merging with the Lord at Srirangam), Sri Caitanya and Sri Ramalinga Swamigal, who have attained divya deha. It is highly interesting and instructive to note the process which the great yoga master Sri Krsna adopted for transforming his material body into a divya deha when he desired to leave the world. He, in concentration, executed a yoga process termed "agneyi-yoga-dharma", i.e., the process of radiating inner fire, by which he reduced his body to a subtler form, and with that body he left the world. This is mentioned in the Bhagavata. The divya deha is called cinmaya, "the body of light". It is a "body" of infinite space, vettaveli, a vast expanse without any determination. At this stage the "body" glows with the fire of immortality. It is called "the body of light", oli udambu in Tamil. As Tirumular says figuratively even the "hairs" of this transmuted body will shine. When a Siddha attains divya deha, he attains Sivahood. Hence divya deha is referred to as kailaya deha81. In Siddha mysticism the liberation of the soul is not conceived as a purusartha; rather we have the concept of jivan mukti or liberation within the span of life in the form of the attainment of immortality. Without entering into the details we may say that in Tamil Siddha literature we come across three methods by which the human body can be transmuted into immortality. First, there is the method of alchemic process (containing Siddha medicine) which, instead of being performed in the laboratory, takes place in the body and consciousness of the sadhaka. In Bogar 700, we find a reference to the method of preparation of the greatest of medicines -muppu-by advocating which, the body will turn into divya deha, an immortal golden body. The second is the method of kundalini yoga, which is the method adopted by all Tamil Siddhas. A third method that is suggested is what is called ulta sadhana "contrary practice" which states that the sex sentiment properly cultivated may lead man back to the very heart of reality. When sex energy is sublimated and transmuted the yogin rises aove the sense of identity with the physical body. This state is technically called urdhareta. Agastiyar Jnanam, Bogar's poems and Tirumantiram speak of the third process and assure us that there is no death for a man who adopts it perfectly. Following the footsteps of Bogar, this technique is taught, of converting sex energy into spiritual energy in the Kriya Yoga centers around the world. The way to overcome physical evil is to accept the Siddha doctrine of body. For, in acceptance there is transcendence. Below is a text from Thirumantiram Tantra 3 which might interest you. 13 WAY TO KAYASIDDHI 724: Importance of Preserving BodyIf the body pershes, so does PranaNor will the Light of Truth be reached;I learned the way of preserving my bodyAnd so doing, my Prana too. 725: Why I Preserve BodyTime was when I despised the body;But then I saw the God withinAnd the body, I realised, is the Lord's templeAnd so I began preserving itWith care infinite. 726: Purification of Internal Organs of BodyChurn the intestines in Suddhi practiceYour bowels become clean;Then control the breath in the heart's regionAnd make it pervade the nadis entire;They who can do thisWill gain a bodyThat no fire can burn. (Thirumoolar Siddha whoi wrote the Thirumantiram) 727: Effect of Practising Yoga at Dawn, Noon and DuskAs body wax-like suppleness attains,Practicing yoga in duskThe phlegm leaves;At noon leaves the wind that is treacherous;At dawn practised, the bile leaves;Thus all poison from body expelledAnd you shall know no greying, nor wrinkling. 728: Yoga Leads to Imperishable BodyThree the coils of serpent KundaliniTen the Vayus that agitate the body;Twelve finger-length the Prana breath;When the two bags of spirationAre tight controlled,And you sit in meditation unwaveringThe body perishes not ever. 729: How to Live for 166 YearsBreathe by the Right Nadi a hundred and sixty six matraBreathe by the Left a hundred and sixty six matraAnd then reverse the rhythmIf you do it in alternation thusYou shall live longA hundred and sixty six years. 730: Divine Music in Yoga PracticeIn the body-temple where Sakti is seatedIf you practise transference of breath from right to left and vice versa,You can hear the mystic sounds from Forehead CenterAnd Lord Siva will Himself revealDancing to rhythmic music;This we declare trueIn the name of Sadasiva. Now coming to Kayakalpa Kaya Kalpa is an ancient healing treatment used in India over 10,000 years ago to rejuvenate and assist in attaining longevity, even immortality for royalty and holy sages. In addition to its rejuvenating qualities, kaya kalpa is useful in expanding awareness and can be helpful in releasing negative thoughts, patterns and belief systems. Harmful memories that are stored in the physical tissues, as well as the energy field are cleared and transmuted into usable energy of love and light.Originally, Kaya Kalpa was conducted during 3 months of isolation in which the patient ate a special diet, meditated and lived in silence in a special hut- "Kuti." Kayakalpa is a sort of master medicine that retains the youthfulness of the person. Actually almost all tantric texts have three levels of meaning. The first meaning looks very literal and funny which was not intended. The second meaning is what was intended by the rishi or seer and the final meaning is what the experiencer feels. In this context, the true kayakalpam or the divine medicine of salvation lies in our kundalini which when energised and purified through right thinking and intense yogic practices secretes a fluid which when taken urdhvaretas and mingled with the amrita in the sahasrara kamala then a medicine is formed and this will give permanent kayasiddhi. Marudhamalai Murugan Temple The holy shrine of Marudhamalai is believed to remove both physical and mental afflictions and attachments as the hill abounds in Medicinal herbs. The pleasant breeze and the peaceful environments bring harmony and quietness to the minds of devotees. The saints and holymen used to prefer this hill and came here in search of 'KayaKalpam' the Divine medicine for Salvation. The celestial cow 'Kamadhenu' is believed to have grazed in the pastures of this hillock and drunk from the springs under the Marudham tree as per Perur Puranam written by Kachiappa Munivar. Hope this much information satisfies you! Thiruchitrambalam! Undu Umizhindha Uttami En Annai Rajarajeshwari! See you all after a fortnight or so, Yours yogically, Shreeram Balijepalli Purity, Powers, Parabrahmam... Click to join Rajarajeshwari_Kalpataru Mail Use Photomail to share photos without annoying attachments. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 17, 2006 Report Share Posted March 17, 2006 Shreeram Balijepalli Ji: Thanks for this post and for the info on the Siddha Medicine Clinic. dan Rajarajeshwari_Kalpataru , Group Owner <para_anuloma wrote: > > Dear Krishnaprasadji, > > > > I will give one more elaborate posting before I go into hibernation for another fortnight for my exams.This posting dwells with the yogic concept of Kayasiddhi and also the herbal concept using Kayakalpa. > > > > I knew one rishi who showed me a vision of some advanced rishis in Himalayas who used to perform a type of fabulous kayasiddhi, it involves ingesting a divine plant leaf and melting the body into a mass of flesh and then the flesh hardens and becomes egglike(anda) and a young baby comes out of the egg who goes on to perform the yogic austerities again for another hundred years, though this sounds fabulous and incredible, there are some rishis who do this in the Himalayas. However, this too is an inferior form of conserving the body. The true path is obtaining a divya deha(Oli udambu) through yogic practice and through a pure and compassionate mind. There are certain other practices too but I will remain mum here. > > > > All the orthodox systems suspected the Siddhas because they advocated the theory that one can attain freedom or moksa with the body. According to the Tamil Siddhas the aim of yoga sadhana is kayasiddhi or the perfection of the body. Orthodox Saiva Siddhantins treated the Siddhas as religious outcastes and had excluded the Siddha view from both their vast cannonical corpus and socio- philosophic theories. It has also been reported that the pandarams (ascetics) of the Saiva class sought after copies of the Siddha poetry and destroyed them.68 There was a general opinion among scholars that most of the Siddhas were plagiarists and impostors and eaters of opium and dwellers in the land of dreams and they have been systematically stigmatized as a deviation from the caste Hindu conformist model. The Siddha doctrines and poems do not get the " official " sanction from the " elite " and the " educated " though their songs are popular among the masses in Tamilnadu. > > > Let us understand the Siddha conception of the human body, which is unique and which is not accepted by any system of Indian philosophy; it is an unacknowledged postulate in Indian tradition. In Tamil Siddha philosophy the human body has acquired an importance it had never before attained in the spiritual history of India. According to the Siddhas, an adept's experimental field is always himself and his body, which contains in itself an immortal essence. The ordinary human body can be and should be transformed into a divine body and must be made an aid to liberation. > > > > The Siddha view of body as a moksa sadhana is known as kaya sadhana. In Tirumantiram we come across a number of verses praising the importance of the human body as a ladder to mukti. In one celebrated verse Tirumular calls the human body as the abode of God. In Tamil Siddha literature the temple is an image of both the macrocosm and the microcosm, the cosmic man as well as the inner being of man. The various parts of the structure of the temple are designed as features of the human body. The Tamil Siddhas understood the human body as a threshold, a passage to the ultimate Reality. Sivavakkiyar is fond of using the expression threshold, i.e., " vasal " in Tamil and he calls the human body as a threshold where God resides. The concept " threshold " is a mystical one and the body is one such mystical threshold, the other threshold being the guru. In Siddha literature the threshold is a mystical thing. It is a boundary between two worlds, the ordinary, profane world and the sacred world > beyond. It is a point where we pass from one mode of being to another, from one level of consciousness to another. The term " vasal " used by the Tamil Siddhas stand for the moment when we ourselves open up to new depths of our being. They say that one need not go to places of pilgrimage or study sastras when the threshold is in oneself. The idea of the body as a microcosm of Reality received a spiritual, mystical denotation in the Tamil Siddhas as against the purely physical denotation of it in the other traditions. The inter- relations of man's body and the universe (that is Reality) have to be realized by spiritual endeavour. Kaya sadhana is such an endeavour. Another important aspect of the Siddha view of the human body is nyasa, which consists of feeling the God or powers representing the Gods in different parts of the body. > > > (Bhogar Siddha) > > In Siddha literature we come across the following types of bodies- the sthula-deha, the yoga-deha, the siddha-deha, the pranava or mantra deha and the jnana or the divya deha. Turning the sthula-deha into divya-deha is kaya sadhana. Sivavakkiyar explains the transformation of the physical body into a divine body on the analogy of a worm turning itself into a butterfly. Let us state briefly the various stages involved in kaya sadhana. Sthula sarira is the unripe, ordinary, physical body not disciplined by yoga. It is a " deceptive threshold " , and one has to " open " it , i.e., go beyond it to achieve kaya siddhi. Sivavakkiyar says that people should protect, immortalize, and preserve the body through the method of yoga just as they would protect a beautiful lady of the house73. When the sthula sarira is disciplined by yoga it becomes ripe or pakva. Pambatticcittar uses the term " pudam " in Tamil which is the equivalent of " making one ripe " pakva. Agatiyar Pancacaram-37 speaks about > removing the unwanted elements from the body through the process of burning, (i.e., Kundalini agni). Once the deha is hardened by yoga, the internal forces help the sadhaka to arouse the kundalini in him, which passes through the six adharas. It is a process of the acquirement of yogic powers, siddhis, leading to a siddha deha, where the body can do and be anything at the will of the sadhaka, since it does not have to adhere to the spatio-temporal laws or the laws of space and time of the ordinary body. After the attainment of the siddhis, the siddha deha is turned into a mantra deha called pranava tanu. The pranava deha is a body consisting of the sacred formula " AUM " . It is the body of nada or sound. This yogin's body is accompanied by certain mystic sound vibrations in the form of mantra called " AUM Namasivaya " . The yogin's body at this stage is not different from the mantra, that is, the body gets transformed into a sound-form, mantra-form. This body is called pranava or mantra > deha. We find a description of this body, mantira meni(mantra deha) in Tirumantiram. The human figure representing the pranava deha is called the mantirmeni chakkaram in Tamil Siddha literature. In a Tamil work called Tirumantiramalai-300 we find a description of how the fifty- one letters of the alphabet constitute the various parts of the body. > > > > According to the Tamil Siddhas the man with the pranava deha is a jivan-mukta, " the man liberated while living " . In Tirumantiram we find a description of the characteristrics of a jivan mukta. In Siddha philosophy there is no videha-mukti(post-mortem liberation) but only jivan mukti; for videha mukti is, at best, only a hypothesis. A jivan mukta does not possess a personal consciousness, but a witnessing consciousness. Even though he acts in the world, he does not have the sense of " I act " . He sees all the usual things in a miraculous new light as he has entered into the heart of reality. The Bauls of Bengal call this state of jivan mukta as jiyanta- mora, " being dead while yet alive " . We find similar expressions used by many Tamil Siddhas. As a Taoist thinker has said, " The perfect man employs his mind as a mirror. It grasps nothing; it rejects nothing. It receives, but does not keep " . In Siddha philosophy a jivan mukta does not die to attain liberation, but is transformed into the > very mode of liberation, viz., the divya deha. When the jivan mukta gets into divya deha he becomes one with Eternity, a paramukta. The " either-or " category of logic regarding his existence or non- existence does not arise in the case of a Siddha who has attained the divya deha. Divya deha is a situation in which one is participating in immortality from now onward and from this present world; and immortality should not be conceived as a survival, post mortam. The attainment of divya deha is not videha mukti. There are standing examples against videha mukti, such as Saint Nandanar, Saint Manikkavasagar, Sri Andal(merging with the Lord at Srirangam), Sri Caitanya and Sri Ramalinga Swamigal, who have attained divya deha. It is highly interesting and instructive to note the process which the great yoga master Sri Krsna adopted for transforming his material body into a divya deha when he desired to leave the world. He, in concentration, executed a yoga process termed " agneyi-yoga-dharma " , > i.e., the process of radiating inner fire, by which he reduced his body to a subtler form, and with that body he left the world. This is mentioned in the Bhagavata. > > > > The divya deha is called cinmaya, " the body of light " . It is a " body " of infinite space, vettaveli, a vast expanse without any determination. At this stage the " body " glows with the fire of immortality. It is called " the body of light " , oli udambu in Tamil. As Tirumular says figuratively even the " hairs " of this transmuted body will shine. When a Siddha attains divya deha, he attains Sivahood. Hence divya deha is referred to as kailaya deha81. In Siddha mysticism the liberation of the soul is not conceived as a purusartha; rather we have the concept of jivan mukti or liberation within the span of life in the form of the attainment of immortality. > > > Without entering into the details we may say that in Tamil Siddha literature we come across three methods by which the human body can be transmuted into immortality. First, there is the method of alchemic process (containing Siddha medicine) which, instead of being performed in the laboratory, takes place in the body and consciousness of the sadhaka. In Bogar 700, we find a reference to the method of preparation of the greatest of medicines -muppu-by advocating which, the body will turn into divya deha, an immortal golden body. The second is the method of kundalini yoga, which is the method adopted by all Tamil Siddhas. A third method that is suggested is what is called ulta sadhana " contrary practice " which states that the sex sentiment properly cultivated may lead man back to the very heart of reality. > > > > When sex energy is sublimated and transmuted the yogin rises aove the sense of identity with the physical body. This state is technically called urdhareta. Agastiyar Jnanam, Bogar's poems and Tirumantiram speak of the third process and assure us that there is no death for a man who adopts it perfectly. Following the footsteps of Bogar, this technique is taught, of converting sex energy into spiritual energy in the Kriya Yoga centers around the world. The way to overcome physical evil is to accept the Siddha doctrine of body. For, in acceptance there is transcendence. > > > > Below is a text from Thirumantiram Tantra 3 which might interest you. > > > 13 WAY TO KAYASIDDHI > 724: Importance of Preserving Body > If the body pershes, so does Prana > Nor will the Light of Truth be reached; > I learned the way of preserving my body > And so doing, my Prana too. > 725: Why I Preserve Body > Time was when I despised the body; > But then I saw the God within > And the body, I realised, is the Lord's temple > And so I began preserving it > With care infinite. > 726: Purification of Internal Organs of Body > Churn the intestines in Suddhi practice > Your bowels become clean; > Then control the breath in the heart's region > And make it pervade the nadis entire; > They who can do this > Will gain a body > That no fire can burn. > > > > (Thirumoolar Siddha whoi wrote the Thirumantiram) > > 727: Effect of Practising Yoga at Dawn, Noon and Dusk > As body wax-like suppleness attains, > Practicing yoga in dusk > The phlegm leaves; > At noon leaves the wind that is treacherous; > At dawn practised, the bile leaves; > Thus all poison from body expelled > And you shall know no greying, nor wrinkling. > 728: Yoga Leads to Imperishable Body > Three the coils of serpent Kundalini > Ten the Vayus that agitate the body; > Twelve finger-length the Prana breath; > When the two bags of spiration > Are tight controlled, > And you sit in meditation unwavering > The body perishes not ever. > 729: How to Live for 166 Years > Breathe by the Right Nadi a hundred and sixty six matra > Breathe by the Left a hundred and sixty six matra > And then reverse the rhythm > If you do it in alternation thus > You shall live long > A hundred and sixty six years. > 730: Divine Music in Yoga Practice > In the body-temple where Sakti is seated > If you practise transference of breath from right to left and vice versa, > You can hear the mystic sounds from Forehead Center > And Lord Siva will Himself reveal > Dancing to rhythmic music; > This we declare true > In the name of Sadasiva. > > > > Now coming to Kayakalpa > > Kaya Kalpa is an ancient healing treatment used in India over 10,000 years ago to rejuvenate and assist in attaining longevity, even immortality for royalty and holy sages. In addition to its rejuvenating qualities, kaya kalpa is useful in expanding awareness and can be helpful in releasing negative thoughts, patterns and belief systems. Harmful memories that are stored in the physical tissues, as well as the energy field are cleared and transmuted into usable energy of love and light. > > Originally, Kaya Kalpa was conducted during 3 months of isolation in which the patient ate a special diet, meditated and lived in silence in a special hut- " Kuti. " Kayakalpa is a sort of master medicine that retains the youthfulness of the person. > > Actually almost all tantric texts have three levels of meaning. > > The first meaning looks very literal and funny which was not intended. The second meaning is what was intended by the rishi or seer and the final meaning is what the experiencer feels. > > In this context, the true kayakalpam or the divine medicine of salvation lies in our kundalini which when energised and purified through right thinking and intense yogic practices secretes a fluid which when taken urdhvaretas and mingled with the amrita in the sahasrara kamala then a medicine is formed and this will give permanent kayasiddhi. > > Marudhamalai Murugan Temple > > The holy shrine of Marudhamalai is believed to remove both physical and mental afflictions and attachments as the hill abounds in Medicinal herbs. The pleasant breeze and the peaceful environments bring harmony and quietness to the minds of devotees. The saints and holymen used to prefer this hill and came here in search of 'KayaKalpam' the Divine medicine for Salvation. The celestial cow 'Kamadhenu' is believed to have grazed in the pastures of this hillock and drunk from the springs under the Marudham tree as per Perur Puranam written by Kachiappa Munivar. > > > > Hope this much information satisfies you! > > Thiruchitrambalam! > Undu Umizhindha Uttami En Annai Rajarajeshwari! > > See you all after a fortnight or so, > > Yours yogically, > > Shreeram Balijepalli > > > Purity, Powers, Parabrahmam... > > > > Click to join Rajarajeshwari_Kalpataru > Mail > Use Photomail to share photos without annoying attachments. > Quote Link to comment Share on other sites More sharing options...
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