Meaning of Arunachala

	We have seen how Arunachala has been worshipped by saints, scholars and simple folk alike. We also saw how the mode of worship is as varied as the worshippers themselves. Therefore no single spiritual concept can be attributed to the meaning of Arunachala. We have the concept of guru-sisya. The concept of master and servant. Where the devotee approaches him as his master and lovingly gives himself unto Him in bondage forever. There is the concept of the bride-bridegroom or the nayaki-nayaka concept.
	The ancients who knew the innate tendencies of the human mind and how it clings to a particular form and worships according to its own chosen mode, broadly classified the spiritual and religious practices into seven types – the worship of Agni, varuna, Rudra, Vishnu, Durga (Shakti), Aditya and Brahma, culminating in the practice of atma vichara, that is , the identification of oneself with the formless Brahman. However, with the advent of Buddhism and Jainism which attracted numerous people from other faiths, the wise sages simplified the concept of religious worship, reducing the types of worship to three, namely, the worship of siva, sakthi and Vishnu. All other modes of worship came under one of the above three.
However the concept of formless Brahman and the sadhana required to merge into Brahmam continued to be the most important aspect of spiritual life. Further, if we look at the attributes of shakti (Durga and Parvati) and Vishnu we find that both shakti and Vishnu (considered as sister and brother in Hindu Religious lore) have the same aspect and character, and that they differ only in their forms – Vishnu is the male form and shakti the female form of the same divine force.  While the Shakti is the mother and therefore the protector of creation, Vishnu is also the protector of creation. Both derive their form and power from the supreme Lord Arunachala Siva.
Thus we see that Arunacahala Siva has been worshipped by both Sakta (Followers of Shakti) and Vaishnavites (the followers of Vishnu). Unenlightened worshippers do not realize this truth. But those saktas and vaishnavites who have been sincere and ardent in their practice have, thorough Yogic (Spiritual or devotional) intuition been drawn to Arunachala, where they have seen in him their chosen deity. The Vedas and Sastras mention a number of signs and symbols and their significance. The symbol of Sri Chakra pertaining to Shakti has great mystical powers. Annamalaiyar and Tiruvannamalai itself possess the natural formation of Sri Chakra. This has been observed by the scholar devotee, Kavyakanta Ganapati Muni, who cited Adi sankara’s verse in support. This point was endorsed  by Yogi Ramsuratkumar. Also the symbol pertaining to Vishnu is the disc sudarsana, the concentration of spiritual and temporal energy. Strangely enough Annamalayar has been worshipped as sudarsana giri by the followers of Vishnu. The worship of deities in symbols and signs ascribed to them entails great care and responsibility. A slight error or deviation in the gross or mental form of worship will lead the aspirant astray. However a sincere aspirant and worshipper of shakti or Vishnu is steadily led to Arunachala, the embodiment of perfection, in both the gross and subtle aspects and ist safely and surely conducted to the eternal realm.
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