Thursday, February 26, 2009

Happy Birthday Sri Ramakrishna

Om sthapakaya cha dharmasya, sarva dharma-svarupine;
Avatara-varishthaya Ramakrishnaya te namah.
Om namah shri bhagavate Ramakrishnaya namo namah.

Today is Sri Ramakrishna's birthday according to Thithi.

May He bless you all with happiness and prosperity.

Tuesday, February 24, 2009

Arunachala Glory

I myself am Arunachala

Verses celebrating the Power of Arunachala

‘Let human beings become blessed and satisfied by bowing down to this linga. I shall assume an effulgent form and stay here under the name Arunachala for the sake of (men’s) achievement of siddhi on the surface of the earth.’ (Chapter 4, v.36-37 Skanda Mahapurana)

“Visvarupa! God in the form of Sonachala! Effulgent one! Linga in the form of a hill! Remover of all sins! Obeisance to Thee. Thy glory could not be realised even by Brahma and Vishnu as Thou art truly fiery. But Thou hast cooled down for the welfare of the world.” (The Goddess worships Arunachala before merging in it)

Neither by me nor by Visnu can the greatness of this mountain be accounted in words even in the course of hundreds of crores of years.( Lord Brahma)

"The supreme knowledge (Self-knowledge), the import of Vedanta, which cannot be attained without great difficulty, can easily be attained by anyone who sees the form of this Hill from wherever It is visible or who even thinks of It by mind from afar." (Arunachala Mahatmyam)

"Arunachala is truly the holy place. Of all holy places It is the most sacred! Know that It is the heart of the world. It is truly Siva Himself! It is His heart-abode, a secret kshetra. In that place the Lord ever abides the Hill of light named Arunachala."( Bhagwan Ramana)

Saturday, February 21, 2009

Happy Birthday Arunachala

The Birth of Arunachala

The Legend of the Linga

The legend of Shiva Linga or Lingodbhavamurthy is deeply related to Mahashivaratri. The legend narrates the story of vain search by Brahma and Vishnu to discover the Aadi (beginning) and the Antha (end) of Lord Shiva. The legend thus proves the supremacy of Lord Mahadeva over other Hindu Gods and explains why the lingam is believed to be one of the most potent emblems in Hindu ideals. The story is stated in the three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana

The Legend
According to Puranas, once the other two of the triads of Hindu Gods, Brahma and Vishnu were fighting over each other’s prowess. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realize the futility of their fight, Lord Shiva assumed the form of a flaming Linga in between Brahma and Vishnu and challenged both of them by asking them to measure the gigantic Linga (infinite pillar of light representing Shiva).

Awestruck by its magnitude, Brahma and Vishnu decided to find one end each to establish supremacy over the other. Lord Brahma took the form of a swan and went upwards while Lord Vishnu assumed the form of Varaha - a boar and went into the earth towards nether land. Both searched for thousands of miles but neither could find the end.

Lord Vishnu got exhausted and surrendered Himself to the infinite pillar of light.

On his journey upward, Brahma came across Ketaki (screwpine) flower. Exhausted and bewildered with his search to find the uppermost limit of fiery column, Brahma made Ketaki assent to lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Brahma confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column.

At this point, the central part of the pillar split open and Shiva revealed himself in his full glory. Overawed, both Brahma and Vishnu bowed before him accepted lord Shiva’s supremacy. Lord Shiva also explained to Brahma and Vishnu that both of them were born out of him and that the three were then separated out into three different aspects of divinity.

However, Lord Shiva was angry with Brahma for making a false claim. The Lord cursed Brahma that no one would ever pray to him. (This legend explains why there is hardly any Brahma temple of significance in India.) Lord Shiva also punished the Ketaki flower for testifying falsely and banned her from being used as an offering for any worship.

Since it was on the 14th day in the dark fortnight of the month of Phalguna that Shiva first manifested himself in the form of a Linga, the day is extremely auspicious and is celebrated as Mahashivaratri - the grand night of Shiva. To celebrate the occasion, devotees of Lord Shiva fast during the day and pray to the Lord throughout the night. It is said that worshipping of Lord Shiva on Shivaratri bestows one with happiness and prosperity.


In this story Lord Vishnu represents the ego of man and Lord Brahma the intellect. Lord Shiva represents the Undying Supreme Self.

The story means that unless the Ego and the Intellect surrender themselves to the Supreme Spirit, It does not reveal its true glory.

After having seen the bewitching form of Shiva, Lord Vishnu and Lord Brahma prayed to Lord Shiva to manifest Himself in a more approachable way so that people can worship Him.

The Lord granted their wishes by stating that He will hence forth be visible to the entire cosmos as the Arunachala Hill.

As we all identify ourselves with our body, so too the Supreme Self has identified itself with Arunachala Hill. The human mind craves for forms and hence the Hill stands as testimony to the fact about the Supreme Self.

Logically speaking no date can be attributed to the happening, but faith is the backbone for all beliefs.

Since it is that day the Lord took the Form of Arunachala, the coming Mahashivaratri is the Birthday of Arunachala.


"I am seldom found in Kailash, Kasi or my various dwelling places in Kula mountians. I myself am Arunachala. On seeeing the peak of which people will not only have the benefit of having their eyes but also the destruction of all sins and the acquisition of the vision born of knowledge.’

Skanda Mahapurana Chapter 5 vv. 70-71

Thursday, February 19, 2009

Arunachala Nannagaru (Part 3)

I met the great man in his chambers that evening after returning from pradakshina (by car).

I was introduced to him by a common friend and the saint smiled and asked me to come in.

He asked me to sit beside him and enquired about my well being and my profession. Knowing that I was a practising joint replacement surgeon at a young age he expressed surprise and joy.

"Are you happy then with your life?" he asked

I did not know what to say but blurted out a 'yes'. His question was more of a prod for me to introspect rather than a question searching for superficial confirmation.

He looked at me.

His eyes were reputed to be piercing, purifying.

But as I gazed into his eyes I felt a different emotion. I could see a little surprise, a little enquiry and a little mirth in them. I could also see changes in them due to old age.

What was he seeing in me? Was he seeing in me all the sins I had ever commited? All the people I have cheated? All the people I have lied to?

What was he seeing in me?

The very thought was scary.

Finally the saint smiled at me.

And in that moment I knew that, despite my sins, my shortomings, I had been accepted.

"Manasa Bhajore guru charanam, dusthare bavasaagara taranam.

Guru Maharaj, Guru Jai Jai. Sri Sadhguru Nannagaru Jai Jai."

( O mind chant the glories of the Guru's feet, they take you across the ocean of phenomenal existence, the Guru is Emperor, Victory to the guru, victory to Sri Nannagaru."

Wednesday, February 18, 2009

Arunachala Darshan 27

The Divine Mother Maha Durga Darshan of Arunachala

Durga is one of the more benign manifestations of the Divine Mother. She represents the powerhouse of Pure Energy Who manifests Herself for the protection of Her devotees.

She is the Queen of the Relative and hence Her nod is required if a soul wants to transmigrate the Oean of Phenomenal Existence. She is worshipped in every household as the symbol of magnificent energy which defeats all foes and converts all endeavors to victory.

She is the ' Mother' of Sri Ramakrishna. She is the refuge for the weak and the strong. She is the Ative Energy who was born and underwent penance near Arunachala.

The story goes like this that Goddess Gowri once playfully closes all the three eyes of Lord Shiva. This act of Her's is followed by a great armageddon in the entire universe for Shiva's eyes are the light of the universe. To redeem herself from this sin, the Goddess is born as Gowri and undergoes austerities in Kanchipuram and Arunachala in Sage Gautama's ashram.

Finally at the end of the austerities She assumes the form of Durga or the Invincible One for slaying of the demon Mahishasura who bouyed by a boon from Brahma would be tormenting the entire cosmos. Once She slays the demon by assuming the form of Mahishasura Mardhini, the killer of demon Mahishasura, the Goddess is reunited with Shiva as Arunachala.

The Victorious Durga

The mount of the Goddess is the Lion and she is ten armed with various weapons gifted t her by the gods.

She is the Absolute Brahman in relative form.

And this is the darshan of Arunachala as Maha Durga.

Monday, February 16, 2009

Arunachala Thought

"Mere thought of Thee has drawn me to Thee, and who can gauge Thy glory (in Itself), Oh Arunâchala?"

Arunachala is the largest magnet in the cosmos. It attracts souls from all qaurters of the a mere thought.

All holy places do... but there is something about Arunachala.

Something in its power to pull..pull and keep pulling.

Once you see feel like running back to it...over and over again.

It is like you are going back home after a long period of play in the playground.

Friday, February 13, 2009

Arunachala Darshan 26

The Deity of the Cosmos Darshan

This is a darshan of the Arunachala Hill from space.

It is the same darshan as the Brahmanda Vishwaroopa Darshan that has been discussed before.

This darshan is regularly had by various siddhas, aliens in other planets, spheres, galaxies, universes.

The Gods worship this aspect, the unending Linga.

This is the most ancient deity of the cosmos.

Wednesday, February 11, 2009

Arunachala Darshan 25

Adi Annamalai Arunachala Darshan

This is a temple which one comes across at the midpoint of the girivallam path near the village of Adi Annamalai.

The origins of the temple are obscure but the ancient legend tells us that Lord Brahma after the dispute with Lord Vishnu comes to this side of the Hill and installs a lingam there.

This is the Adi Annamalai deity.

Logically this temple and the deity is much older than the deity in the main Arunachaleshwara temple.

I feel very curious when I think of the Adi Annamalai temple. The temple is much smaller than the main temple in Tiruvannamalai. Who built this temple? When? Obviously this is the more older of the temples and there is a legend of a secret tunnel that links this temple wih the main temple on the other side of the Hill. The tunnel goes through Arunachala and Bhagwan is reported to have had a vision of the same tunnel where innumerable siddhas were seen by him lost in communion with Arunachala. He then ordered the tunnel to be closed so that these siddhas are not disturbed by curious people.

I wonder what Arunachala was when this temple was being buitl. What was the culture that dotted its slopes? Was there an ancient civilization much before the Adi Annamalai.

Arunachala Hill is nearly 4 billion years old. It is the ancient and most sacred deity of Jambudwipa. It is Mount Meru.

How many civilizations must have lived and perished in its shadow. How many deities must have been worshipped.

Only for the past two thousand years we associate the Hill with Arunachala temple.

Who was the deity before? Who dug the tunnel?

Tuesday, February 10, 2009

Arunachala Darshan 24

Sri Valli Devasena Sametha Subramanya Darshan

The main peak is Lord Subramanya, the two peaks represent Valli and Devasena.

This darshan also qualifies as darshan of the Self between two thoughts ( the main peak, the two peaks).

This darshan also qualifies as Ganesha Darshan with Siddhi and Buddhi.

Saturday, February 7, 2009

Arunachala Darshan 23

Mount Meru Darshan

The great Mount Meru...the centre of the Earth has been the one of the most researched and searched legends from ancient India. It has been famed to be lying in the ancient continent of Jambudwipa.

I personally feel that the ancient continent of Jambudwipa correlats to the Kumari Kandam and the legend of Lemuria.

This ancient continent stretched from the northern Indian plains to Madgasgar and Africa in the west , to Indonesia and beyond in the southeast uptil Australia.

An ancient catastorphe perhaps has submerged the great continent into the Indian Ocean.

Mount Meru which is proclaimed to be the centre of the Earth has been cited as Mount Kailash in Tibet by various researchers. Also there are many other contenders like

"A few scholars believe Mount Meru or Sumeru to be the Pamirs, north-east of Kashmir . In epic times, it had formed the parts of Ancient Kamboja--more precisely, the Parama Kamboja of the epic Mahabharata (II.2.27) .

Some scholars have tried to locate Mt Meru somewhere in Central Asia, but there are explicit references of it being in the middle of the Earth. Suryasiddhānta mentions that Mt Meru lies in 'the middle of the Earth' ("bhoogola-madhya") in the land of the Jamboonada. E. Burgess translates "bhoogola-madhya" as "the centre of the earth-globe" and not as 'bhoo-madhya' which is used for equator in Sanskrit and Hindi texts. Narpatijayacharyā, a mediaeval work of 9th century, based on mostly unpublished texts of Yāmala Tantra, mentions "Sumeruḥ Prithvī-madhye shrūyate drishyate na tu" ('Su-meru is heard to be in the middle of the Earth, but is not seen there'), which implies that middle of earth meant either the middle of surface landmass or the middle of entire surface, ie the equator, because the author could not go to the centre of earth-globe to see anything[5]. In the same chapter, description of Prithvi-Koormachakra shows that this mediaeval author had no knowledge of any country outside India except in the vicinity. Therefore, he looked for Mt Meru in the middle of India and could not find it there. Vārāha Mihira, in his Panch-siddhāntikā, locates Mt Meru at the North Pole. Suryasiddhānta, however, mentions a Mt Meru in the middle of Earth, besides a Sumeru and a Kumeru at both poles. Therefore, Sumeru was used both for North Pole as well as for the central Mt Meru by ancient authors. There is a town Meru at the foot of Mt Kenya at the equator, another Mt Meru lying in neighbouring Tanzania, a place named Kinyan-giri is in Tanzania,which translates as Mt Kinyan or Kenya, etc. Relations of these Sanskrit names in central Africa to Indian Meru is not clear. Clyde Winters claims to read the problematic Meroitic language of ancient Kushites of Sudan as a cognate of the Tochārian language of Kushānas of Central Asia, which is an Indo-European language of the western kentum branch. If his decipherment is valid, then the ancient city of Merœ eulogized by Herodotus may be related to Mt Meru in some way"

courtesy : Wikipedia

The Devi Bhagawata describes Mount Meru

"On the east of Meru is established the city of Indra and the Devas dwell there. It is called therefore Devadhânikâ. On the south of the Meru, is the famous city of Yama, the God of Death, named Samyamanî. On the west of Meru, is the great city of Varuna, named Nimnochanî. On the north of Meru is the city of the Moon, named Vibhâvarî. O Nârada! The Brahmavâdîs say that the Sun first rises in the city of Indra. At noon the Sun goes to Samyamanî; at evening the Sun goes to Nimnochanî and He is said to set. In the night the Sun remains in Vibhâvarî. O Muni! The going of the Sun round Meru is the cause of all the beings getting themselves engaged in their respective duties. The inhabitants of the Meru see the Sun always in the central position. The Sun moves on, eastwards towards the stars, keeping the Meru to his left; but if the Zodiac be taken into account, it would appear that the Meru is left towards the south of the Sun. The rising and the setting of the Sun are always considered in front of Him. O Devarsi! Every point, every quarter, every person, seeing the Sun says that the Sun has risen there; again where he becomes invisible, He is considered to set there. The Sun always exists; so there is no rising nor setting for Him. It is His appearance and disappearance that make men say that the Sun rises or sets. When the Sun is in the Indra’s city, He illumines the three cities, those of Indra, Yama, and the Moon and illumines the north-east and east-west corners. So when He rests in the city of Fire, he illumines north-east, east-west, and south-west, the three corners, and at the same time the cities of Indra and Yama; and so on for the other cities and corners. O Nârada! The Mont Meru is situated towards the north of all the Dvîpas and Varsas. So whenever any person sees the Sun rise he calls that side “east.” But Meru exists towards the left of the Sun; so it is said. If the Sun travels in 15 (fifteen) Ghatikâs, the distance from Indrapurî to Yamapurî, He is said to travel within that time a distance equal to 2¼ Kotis, 12½ lakhs and 25000 Yojanas (22695000 Yojanas). The thousand-eyed and thousand rayed Sun God is the Manifester of Time. He travels in the aforesaid way the cities of Varuna, Chandra and Indra respectively. He is the diadem of the Svarloka; and the Zodiac is his Âtman. He travels thus, to mark off time to all persons. O Nârada! The Moon and the other planets and stars rise and set in the aforesaid manner. Thus the powerful chariot of the Sun travels in a Muhûrta 142,00000 Yojanas. By the force of Pravaha Vâyu (air), the Sun God, the Incarnate of the Vedas travels round the cities, the Zodiac, in one Samvatsara (year). The wheel of the Sun’s Chariot is one year; twelve months are the spokes; three Châturmâsyas are the nave and the six seasons are the outer ring or circumference of the wheel. The learned men call this chariot as the Samvatsara (one year). The axis or axle points to the Meru on one side and to Mânasottara mountain on the other. The end or circumference of the wheel marks off other divisions of the time as Kalâ, Kâsthâ, Muhûrta, Yâma, Parahara, day and night, and fortnights. The wheel is fixed on the nave. The Sun goes on this wheel, like an oilman’s on his oil-machine, round and round the Mânasottara mountain. The eastern side of the wheel is on that axis and the other part is fixed on the Pole Star. The dimension of the first axis is (15750000 Yoyanas). The second axis measures one-fourth of the above (3937500 Yoyanas). It resembles the axis of an oil-machine. The upper side of that is considered to belong to the Sun. The seat of the Sun on his chariot measures 36 Lakh Yoyanas wide. The Yuga measures in length one fourth of the above dimensions, that of his seat. The Chariot is is moved by seven horses, consisting of the seven Chhandas, Gâyatrî, etc., driven by Aruna. The horses carry the Sun for the happiness of all. Though the charioteer sits in front of the Sun, his face is turned towards the west. He does his work as a charioteer in that state. Sixty thousand Vâlakhilya Risis, of the size of a thumb, chant the sweet Vedic hymns before Him. Other Risis, Apsarâs, Uragas, Grâmanîs, Râksasas, and all the Devas, each divided in groups of seven, worship every month that highly lustrous Sun-god. The earth measures 90152000 Kros’a Yuga Yoyanas (1 Krosa - ¼ Yoyana). The Sun passes over this distance in a moment. He does not take rest in his this work even for a day; no, not even for a moment.

Here ends the Fifteenth Chapter of the Eighth Book on the motion of the Sun in the Mahâpurânam, S'rî Mad Devî Bhâgavatam, of 18000 verses, by Maharsi Veda Vyâsa."

There are many such references to Mount Meru in ancient texts.

But none of the contemporary mountains fit the power of being Meru, even Mount Kailash for the Himalayas were born a few million years ago due to Jambudwipa smashing into the main Asian land mass.

Mount Meru has to be old as the Earth.

Only one such land mass qualifies for this.

It is my strong BELIEF, FAITH, that the ancient Mount Meru is none other than Arunachala.

Bhagwan has been the most potent voice in bringing the attention of the world to Arunachala being the spiritual Heart, the centre of the world. It is the older of the Himalayas geologically and also seems to occupy the centre of ancient Jambudwipa.

"“When someone asks me who I am, I say that I
am one of the aboriginal people of India. Some historians
have dated the Vedas to be a few thousand years
old. But the Vedas itself states the geography of the
region in which it originated to be an island, surrounded
by water (jambudveepe). This must have been
before the land masses became what they are today.
The tradition espoused in India is indeed timeless.”

--Sri Ganapati Sthapati
'The Maharshi'

Arunachala is Mount Meru.

The most ancient, magnificent deity of Jambudwipa...the deity which has seen innumerbale civilizations rise and fall, born and die.

Even the Sun circumbulates Arunachala, the Moon offers it rays out of pure love for It.

Any darshan of Arunachala automatically qualifies as Mount Meru Darshan as this is a general darshan and not a specific part of Arunachala. It is our blessedness that we can see these great darshans of Arunachala.

Here are a few.

The Great Ancient Maha Meru Darshan of Arunachala

Arunachala Darshan 22

Ardhanareeshwara Darshan of Arunachala

Here is an excerpt from the online book Ramana's Arunachala about the deity Ardhanareeshwara...basically Lord Shiva and Goddess Parvathi united as ONE.

At the end of one month the Goddess celebrated a
festival. On the evening when Krittika was in conjunction
with the Moon in the month of Karthika (November-
December), She propitiated the Lord of Arunadri with all
the prescribed offerings. The Goddess then went round
the hill along with her companions. As she did so
Arunachala shone like an emerald and her sacred body
was enveloped by the lustre of the Hill. As she walked
slowly, the lustre of her lotus feet made the earth look as if
it had been strewn with lotus petals. Her radiant looks
were like blossoms of nilotpala (blue lotus) scattered by
worshippers all round Sonadri.
Goddess Gowri was devoutly walking round the Hill
as if she were walking round the ceremonial marriage havan
with the object of attaining union with Siva. She was joined
at each step by Brahma and Vishnu and their consorts
Saraswati and Lakshmi, the devas, the dikpalakas and their
consorts and the celestial maidens with their fragrant
offerings. It appeared that she was appeasing the hill of fire
by her austerities she was. Constantly remembering
Mahadeva she gave spiritual instruction to the divine rishis.
The Mother of the world bowed to the Destroyer of
the three cities and prayed that she should attain union
with Him. Noted for her sweet words, she prayed very
devoutly in this manner for the welfare of the world, “Let
not this form of thine which charms the eye and the mind
be ever abandoned by thee. As this form of thine is
enchanting, auspicious for the world and is full of divine
bliss, let everyone always have thy darshan. Instead of thy
former appearance of matted hair, wearing the serpent
round the neck, holding the skull of Brahma, smearing
ash from the Rudra Bhoomi (cremation ground), pray,
assume the form of the Maha Purusha, the Eternal
Bridegroom, adorned with divine garlands, perfumes,
robes and gem-set ornaments. Great Lord! Let deva and
gandharva maidens adore thee, dancing and singing to
the accompaniment of musical instruments. Let thy
devotees also adore thee unceasingly. Let this vision of
our united form Ardhanareeswara be always, by thy Grace,
capable of inspiring intense devotion, of bestowing
prosperity and of fulfilling all desires.”
On hearing this the Lord of Sonachala granted all the
boons the Goddess asked. That Lord himself now appears
as Ardhanareeswara who is adored by the world.

The term Ardhanareeswara literally means, halfwoman
(the Goddess) and half-Ishwara. The Supreme
Being assumes the form wherein the left side appears as
a woman and the right, as a man. In passing, we may
mention an interesting incident which is described in
the Arunachala Purana. When Parvati was born to
Himavan, it was predicted in her nativity chart that she
will assume a glorious form in which, her left side will
contain tresses of dark hair, ear-ring, pierced nose and
breast, while the right side of her frame will have matted
locks, the chest of a man, etc. Thus we can say that,
either Parvati has given her right side to Ishwara, or that
Ishwara has given his left side to Parvati. In iconology,
rules are laid down as to the sculpturing of
Ardhanareeswara statue. Thus it is an accepted form of
worship. Vishnu being the male aspect of Parvati, we
also have Shankaranarayana, i.e., one half of the body
being Vishnu and the other half, that of Ishwara."

Though conventional iconography represents Shiva on the right of Parvathi in the Ardhanareeshwara statue, my vision of Arunachala is of the Goddess peak to the right of Shiva in this darshan.

The assumption is purposeful for who can differentiate between the Goddess and the God? And especailly in a kshetra like Arunachala where Shakthi and Shiva are united forever as One.

Who can say which peak represents Shiva and which peak Parvathi in this darshan when both are one and the same?

So here it is... the great Ardhanareeshwara darshan of Arunachala.

p.s. the iconographic darshan can also be had after a few meters of walking down the girivallam path, just before Kubera Lingam when the main peak is to the right and the Northern spur to the left. This too represents the Ardhanareeshwara Darshan for the devotees who are detail specific.

Friday, February 6, 2009

Arunachala Darshan 21

This is Arunachala Nannagaru.

He is a master from Coastal Andhra Pradesh.

He is a very sweet man brimming with love.

It is said that at Arunachala there is always a great soul.

When I see Nannagaru, when I hear him and especially when I feel his SILENCE...I know that the power of Arunachala is manifesting through him.

I have met him, talked with him and sat next to him.

And all I can say is he is Love, Love and full of Love.

His devotees swear that they can see his face in the Mount Arunachala.

I am not that lucky and hope to, by his grace, appreciate his unique darshan in the great Hill someday.

The Darshan of Arunachala from Nannagaru ashram.


Monday, February 2, 2009

Arunachala Darshan 20

Sri Murugan Ganapathi Darshan

This is the darshan one sees when Arunachala emerges from the Maya Peaks and manifests Itself as the Elephant.

This was also my first darshan of Arunachala's peak.

In this darshan the main peak representin Ganesha who out of brotherly love overflowing is looking at the Northern Spur (smaller peak) representing Murugan.

The two Maya peaks represent the respective vehicles of Murugan and Ganesha, Peacock, Mouse.

Sri Murugan Ganesha Darshan of Arunachala

Sunday, February 1, 2009

Arunachala Darshan 19

Sri Venkateshwara Darshan of Arunachala

Arunachalam is Venkatachalam, Venkatachalam is Arunachalam.

Lord Vishnu who receives millions of devotees in the form of Venkateshwara in Tirumala, is also Arunachala Siva.

Arunachala Siva who bestows liberation by a thought is also Lord Venakteshwara.

Bhagwan himself had told that in the Hill Arunachalam can be found the seven hills of Venkatachalam.

This darshan of Arunachala clearly shows seven projections of the rock surface signifying that Arunachala is Venkatachalam and the Hill is in the form of Venkateshwara in this darshan.

Sri Venkateshwara Darshan of Arunachala