While common society endows the title of “great warrior” on war heroes, these spiritual traditions recognized only those who had mastered themselves as the true warriors or conquerors. That is, not a conquest of lands and peoples, but the “conquest” and the mastery of one’s inner self. For these people, the pursuit of the Spirit, the spiritual path, was not for the weak, wavering, or faint-hearted, but required the stealth and determination of a warrior. They were also critical thinkers well beyond their time, even by today’s measure. I can only imagine how intense their meditations had to be considering the layers of conditionings we mortals would have to shed to reach such heights of self-realization. They took the most direct path, walking on the razors edge.

This is not limited to just the Mahaviras of the Samanars, but such direct paths can also be found in the traditions of the Siddhars, Aghoris, Nagas, the Native Americans (the spirit masters, medicine men/women, shamans, and naguals), the wiccans and pagans of pre-Christian Europe, the Aboriginals of Australia, Siberia, Mongolia, and so on.

The other parallel tradition and equally vigorous tradition that flourished in that time period was that of the Siddhars in Tamil Nadu. The Siddhars, aimed at the perfection of the body-spiritual. This is not “body” as in physical form, but in activating energy elements in the body (kundalini chakras), so as to merge the body-spiritual (not the body-material) with the Self or Atman. The idea was that the body-physical (and the material world) was no more not-material than the consciousness. It’s probably from this focus arose the tradition of Siddha medicine, including methods for extending youth and longevity, regeneration, healing

The one book that’s considered the crest of the peacock on the subject of kundalini is Thirumoolar’s Thirumanthiram. It’s a difficult read, I don’t understand most of it, but still doesn’t prevent me from revisiting it every few years. If anything, the exercise is maybe yet another way of getting us to churn our souls in different directions and get into the mode of critical thinking/meditation. Though the Siddha texts are written in current Tamil, it intentionally uses a mode of conveying things called sandhya basha (or “twilight language”), which unwinds or reveals itself only to those who ask the right critical questions (and not looking for the “right” answers).

Note: People sometimes put a spin on the meaning of Mahavira or Great Warrior as an inner battle of good vs evil. Which is far from the truth, as one of their first realizations (before they even embark on this path) is that the distinction between good vs evil are human conditions that need to be transcended. Opposing forces exist in Nature, but to apply “good vs evil” attributes, or even to call them “opposing” forces is because of human conditioning. There is no inner battle. As mentioned earlier, it has more to do with stealth and determination, than a battle between conflicting elements.

Books

• Shiva and the Primordial Tradition – Alain Danielou.
• Aghora – Robert E. Svoboda
• The Yoga of Siddha Boganathar – T. N. Ganapathy (poorly written, but informative and enlightening)
• Thirumantiram – Thirumoolar

A few months later, a friend called me for a walkabout tour of the area (being organized by the Archaeological Society of India, and guided by one retired professor of Arts & Humanities of Madurai Kamaraj University, Prof. Venkatraman).

Little did I know that there were so many gems like this all around the locality where I live. Searching the internet for more details came up with nothing. When I asked Prof. Venkatraman, even though he was walking treasure trove of knowledge on Samanars, he had not a single publication he could refer me to. Apparently like many teachers of previous generations, they transmitted knowledge in the oral tradition (I guess universities back then were free from pressures of “publish or perish”).

The great oral tradition of transmission of knowledge might be gone, but I guess replaced by internet! I’ve added these here as time permits.

FYI, Jainism (and Buddhism) flourished in Tamil Nadu and contributed greatly to its classical prose literature, but by around 7 CE Jainism (and the Samanar tradition) lost its following when they started becoming fundamentalist. For example, as humanistic as Jainism was it had its share of untouchability (against non-Jains). In fact even the “sound” of a Shaivite chanting his mantras entering the ears of a Jain would be considered as “pollution” and the Jain would undergo severe purgation rituals. As a result Jains created many Jain-only areas, resulting in resentment among the locals, nor did it gain following. As with any faith, when the faith becomes less tolerant, i.e. more fundamentalist, it loses its appeal (at least among intelligent sensible people/cultures :)). In fact Jainism started becoming so puritanical, that it resulted in severe conflicts with other faiths (particularly the other dominent faith at that time – that of Shaivism), that it even resulted in Jains being faced with brutal persecution.

Sites

• Site 1 (Vadapallanji)
• Site 2 (Keellakuyilakudi)
• Site 3 (Keellakuyilakudi)
• Site 4 (Oothukulli)
• Site 5
• Site 6

Map: 9° 56′ 44.93″ N, 77° 59′ 17.94″ E, 168m

Location: Oothukulli (ஊத்துக்குழி), 12km east of Madurai city, Tamil Nadu, India

Main passage.

A lone samanar idol. Located on cliff side a few meters west of the main entry.

+9° 56′ 45.00″, +77° 59′ 15.60″, 187m

The Samanar is almost always shown seated with a multi-tier mandalam over their head (in contrast to the Buddha who is shown with an orb or halo around his head), and juxtoposed by devas (the lesser gods or celesitial beings) and apsaras (celestial nymphs who try to distract the Samanar from his concentration). The row of recessed blocks on top of the Samanar is fairly common, for holding oil lamps. Long gone are the days when these lamps were lit. I can only close my eyes and imagine this lone idol on this distant cliff-side lit by flickering oil lamps at a time when there was no city surrounding the area.

Shrine on top of Samanar hill.

+9° 56′ 45.60″, +77° 59′ 17.40″, 222m

Vandalism on top of the hill, at the mouth of the cave having stone beds. Must be some really crazy Christian zealots to really go out of the way to climb this hill and vandalize it (and that too, this particular hill marked as a heritage site by the Archaeological Society of India).

Hallelujah! another Jesus! Along side stone steps carved by Samanars (see Samanar Site 2).

Map: 9° 55′ 19.20″ N, 78° 2′ 47.40″ E, 152m

Location: Keellakuyilakudi (கீழக்குயிலக்குடி), 8km east of Madurai city, Tamil Nadu, India

Slightly hidden away on the side of the hill of Site 2. It’s about 10min walk from the lotus pond. To get to it, walk past the lotus pond, past the Hindu temple, past the banyan trees (i.e. the banyan trees away from the lotus pond area), and after a short 20m or so, you’ll see an opening of steps between two big boulders. A climb of about 120 steps will get you to the mouth of the cave.

Lotus Pond

Path to cave.

Cave

Mahavira

Cave entrance.

Four mahavira's including a female mahavira (rightmost). Keep in mind that this was at a time when other cultures (in particular in the Middle-East religions) were still persecuting anyone who dared profess a connection to god (that was reserved only for their "prophet") -- and it was even more tragic for females -- who were treated as heretics.

Map: 9° 55′ 21.00″ N, 78° 2′ 50.40″ E, 200m

Location: Keellakuyilakudi (கீழக்குயிலக்குடி), 8km east of Madurai city, Tamil Nadu, India

Going up the hill. Total of 920 steps (including where steps were missing). It's a pretty steep gradient. Looks like the side rails were put in recently.

Found it strange why there were steps at a stretch and then not any for a long stretch - without any noticeable change in gradient.

City kids these days are so unfit. I thought I'd have to keep up with them, but it was the other way around. It was pitiful but funny: they were panting, tongues sticking out, hanging limply against the rails. Take plenty of water, you'll be parched by the time you start your way back down. Also the rock looks rough, but is glossy smooth - so unless you're into cheap thrills, don't do this on a wet day.

These idols are carved into the hill, located half way to the top (a climb of about 410 steps from the foot of the hill).

+9° 55′ 21.00″, +78° 2′ 50.40″, 200m

All these carvings stand in silent witness of what was once. There seem to be no Jains (of the Samanar or Digambar tradition) in Madurai to honor these today.

Seems very derelict, except for the water-feed pipeline (the natural springs are all gone), and a board by I think the Archaeological Society of India. Without that board this hill would have been blasted for quarrying, without even the slightest second thought.

Samanars were digambar (i.e. sky-clad/nude). Note the kundalani serpent criss-crossing behind the Samanar from foot to head.

Hill top is marked by this "flag pole".

+9° 55′ 24.00″, +78° 2′ 41.40″, 265m

Nagamalai.

The local kids named rock as the phantom (though it looks more like an ogre, waiting to snatch them). Thiruparamkundram and Passumalai can be seen in the distance.

You can just barely make out the four gopurams of the Meenakshi temple in the distance, center, just barely below the horizon.

Meenakshi temple gopurams (zoomed in).

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Map: 9° 55′ 49.80″ N, 78° 1′ 22.20″ E, 180m

Location: Vadapallanji (வடப்பழஞ்ஜி), 10km east of Madurai city, Tamil Nadu, India

The cave entrance. Though I use the word "cave" most of these are just large shelters under natural rock formations. Inside this cave there are a number of beds carved right into the stone.

Two Samanar monks, Mahaviras.

It was typical of samanars to have murthis of their guru once they've passed on.

Even though they're carved out of solid stone right into the hill, they are amazingly comfortable. Even the two kids who accompanied me couldn't stop repeating to themselves of just how peaceful it was. Must be the energy from the Samanars.

Beds.

All the beds have a head-rest carved into the stone.

More beds.