Extract from Sri Ramana's Deposition.

In 1938 the authorities of Arunachaleswarar Temple filed a law suit regarding the ownership of Arunachala Hill which was being claimed by the Government as Forestry Department property. The temple authorities cited Sri Ramana Maharshi as a witness. On May 9, 1938, the Court sent a Commission to record Sri Ramana Maharshi’s deposition.

There is an aitikya that this hill is linga swaroopam, that is to say, that this hill itself is Swamy. This aitikya is not to be found anywhere else. That is the cause of the glory of this place. The aitikya of this place is that this hill is Easwaraswaroopam and that the Swaroopam is full of thejas. Every year Deepothsavam is celebrated in the form of Deepam. Authority for this is found in the Vedas, the puranas and stotras of devotees. Also giripradakshina is done following this aitikya that the above said hill is Siva swaroopam. I also have faith in giripradakshina and have experience of it. There is no sastra to separate the hill from the temple.

This aitikya is observed during Karthikai deepam. That this festival is conducted both at the top of the hill and in the temple as the same time proves this. Moreover, proving that the abovesaid hill is Easwaraswaroopam, the Arunachaleswarar who is in the form of a vigraham in the temple also performs giripradakshina twice every year. Also, in accordance with the aitikya that the hill is Easwaraswaroopam, the Devasthanam is conducting abhishekam to the tip of the hill in the same way that it would to a lingam. For the last 10-12 years the cauldron for lighting the deepam at the top of the hill is carried to the top every year during the festival. Previous to this the cauldron was left there itself for a very long time.

I am a devotee of Arunachaleswarar. I have composed a song in Tamil saying that the abovesaid hill is Easwaraswaroopam. The Lord Arunachala appeared out of the hill and at the request of Brahma and Vishnu merged into the hill and again appeared as lingam down the hill. The hill continues to represent the Lord.

As well as his deposition Bhagavan also selected various passages from a selection of holy works to prove Arunachala Hill is a linga, the embodiment of Siva. In this regard he copied fifty-six selected lines from the Skanda Mahapurana Purvardha, four from the Skanda Mahapurana Uttarardha and lines from both the Upamanyu Bhakta Vilasa and the Lingodbhavakala and presented them to the Commission as statements giving authoritative proof that the Arunachala Hill is a linga. On the basis of evidence supplied to the court, it was decided that as the Hill itself is a linga, then it must be considered to be the property of the Temple.

Sri Ramana Maharshi has actually quoted from both sections of the Skanda Mahapurana – which is divided into two sections: The Purvardha (the first half) contains thirteen chapters and the Uttarardha (the second half) numbers twenty four chapters. There is a lot of duplication in the sections and it’s believed that they were composed by different authors. The second half, the Uttarardha, is regarded as the more lyrical and colourful and is thought to be an attempt by the author to improve upon the first part.

We reproduce here the verses selected by Sri Ramana Maharshi from the Skanda Mahapurana (both sections) and from the Vidyeswara Samhita of the Siva Mahapurana.

O repository of Grace, O foremost among devas, on earth there are some Sivalingas which are divine, some are installed by human beings and siddhas, and others are composed of the five elements. (9)

Tell me, which linga is Jambudvipa[1] is immaculate, divine, capable of destroying enemies (such as lust, anger etc), self-originated and effulgent. (10)

Hear how in ancient days the wonderful and effulgent Siva, who is full of motiveless grace, manifested with the name Arunadri.[2] (22)

(First line). Narayana and I were born from Him (Sadasiva) who transcends the universe . . . . . (23)

Seeing the intensity with which we were fighting with each other, Iswara (Lord Siva), who is the embodiment of Grace, then thought. (25)

. . . . . He (Sadasiva) rose as a Column of Fire between us, who were fighting. (31)

Withdrawing Your effulgence, abide as an inanimate Linga named Arunachala in order to bestow grace upon the world. (31)

. . . . .The nature of an inanimate Linga in the form of Arunachala was assumed (by Siva). (50)

This indeed is the Effulgent Linga, the sole cause of the universe, which is visible on earth and which is renowned as Arunadri. (51)

I truly abide here on earth in the form of an Effulgence named Arunachala for bestowing Liberation. (37)

Since this Hill removes the heap of sins from all the worlds, and since bondage (runa) gets annihilated when ones sees it, it is named Arunachala.(38)

In ancient days, when a fight arose between Brahma and Vishnu, who were both born from a part of me, I manifested myself in the form of an Effulgence in order to remove their delusion. (40)

At their further request I, who was in an Effulgent Form, because the inanimate Linga named Arunachala. (43)

Siva told me, “I abide on earth as Arunachala,” and said that I should hear the glory of Arunachala from your lips. (24)

. . . . . In ancient days Brahma and Vishnu, who had come into existence from a part of the Effulgence of Siva, but who had become egoistic, fought with a desire to conquer each other . . . . . (42-43)

. . . . . In order to subdue the pride of these two, who were fighting in this manner, Sadasiva, who is meditated upon by yogis, assumed the form of a Column of Fire without beginning, middle or end, and stood between them illumining the ten directions. . . . . (43-44)

At their request, Devesa (Lord Siva, the Lord of devas) subdued His own effulgence and assumed the form of an inanimate Linga renowned as Arunadri and He now shines as such (in calmness). (47)

. . . . . This Effulgent Form, which is fiery, unmanifest and of the nature of limitless glory, has cooled down in order to protect the world. (23)

O Bhagavan, O Arunadrisa, O you who do good to the whole world! Although you are of the form of fire, do Thou shine calmly in the world. (9)

Having been prayed to by the devas, Arunadrisa gradually cooled down and became perfectly tranquil as Arunachala in order to protect the world. (5)

Nowhere else on earth have I seen even one linga in the form of a Hill . . . . . (17)

This is Sadasiva Himself in the form of Arunachala, which is seen as the Supreme Effulgence, the cause of creation, sustenance and dissolution. (43)

This Effulgent Linga is worshipped by all the devas. Because of that (the existence of this Linga on earth), the karma bhumi[4] is considered to possess more dharma than any other world. (44)

There God, Sambhu, the One who does what is good for the world, has Himself assumed the form of Hill and abides as Arunachala. (12)

This Hill, which is Parameswara Himself, is considered by Maharshis to be superior to Meru, Kailasa and Mandara. (14)

. . . . . Neither Meru nor Kailasa nor Mandara are equal to Arunadri, because they are abodes of Lord Siva made up of huge rocks, whereas this (Arunachala) is Girisa[5] Himself. (58-59)

For the welfare of the world, may my Effulgent Form, which is inanimate and eternal, abide here forever with the name Arunadri. (27)

Since this Linga rose up as a Hill of Fire, it shall be renowned as Arunachala (the Red Hill). (21)

. . . . . Since this formless column, which reveals my Brahmatva (my nature as Brahman), possesses the characteristics of a linga, it shall be my Linga . . . . . (41-42)

[1]    Jambudvipa, the island of Jambu, is a name given to the land mass in which India is situated.
[2]    Arunadri is another name of Arunachala
[3]    Sonadri is a name for Arunachala.
[4]    Karma bhumi is a name for this earth.
[5]    Girisa means the Lord of the Hill - Siva