Holy Pilgrimage – 11(Hemakund, Idagungi, Khandoba, Jyotirmuth and Kanchipuram)

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31. Hemkund


Hemkunt Sahib or Hemkund Sahib (Punjabi: ਹੇਮਕੁੰਟ ਸਾਹਿਬ) (Hindi: हेमकुंट साहिब) is a Sikh gurdwara in Chamoli district, Uttarakhand, India. With a setting of a glacial lake surrounded by seven mountain peaks and each peak is adorned by a Nishan Sahib on its cliff, it is located in the Himalayas at an elevation of 15,200 ft as per the Survey of India.[1] It is accessible only by foot from Gobindghat on the Rishikesh-Badrinath highway.
Hemkunt Sahib is Sikh place of worship Gurudwara, known as Gurudwara Sri Hemkunt Sahib Ji, devoted to Guru Gobind Singh Ji (1666–1708), the tenth Sikh Guru, which finds mention in Dasam Granth, a piece of work believed to be narrated by Guru Gobind Singh Ji. Thus this temple holds prominence among people who believe in Dasam Granth.

Etymology

Hemkunt is a Sanskrit name derived from Hem ("Snow") and Kund ("bowl"). Dasam Granth says this is the place where Pandu Raja practiced Yoga.

History

Bachitira Natak is believed to be an autobiographical account of incarnated life of Shri Guru Gobind Singh Ji as a powerful youth who was called into existence during Sat Yug, the 'era of truth' (the first of four ages according to Hindu tradition) to do battle with fierce demons that terrorized mortals and gods including Hindu deities and gods. When they had been destroyed, the youth, known as Dusht Daman, the 'destroyer of evil', was instructed to go to Hemkunt Sapatsring to meditate until he was called upon by God. Guru Gobind Singh's own account in Bachitra Natak completes this story. After realizing his oneness with God through meditation and austere discipline, he was reborn in Kal Yug, the 'age of darkness', as the son of the ninth Guru and his wife. Later, after his father's martyrdom, he became the tenth and final living Guru of the Sikhs.
Now I relate my own story as to how I was brought here, while I was absorbed in deep meditation.
 The site was the mountain named Hemkunt, with seven peaks and looks there very impressive.1.
  That mountain is called Sapt Shring (seven-peaked mountain), where the Pandavas Practised Yoga.
There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.
 In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.]]
In the above verses, the Guru Ji tells of His origins. He describes the place Hemkunt Parbat Sapat Sring, the "lake of ice" "mountains" adorned with "seven peaks", as the same place where King Pandu, the forefather of the five Pandava brothers of Mahabharata fame, practiced yoga. There, the Guru Ji did intense meditation and austerities until He merged with God. Because His earthly parents had served God, God was pleased with them and gave a commandment that the Guru Ji to be born to them. In the mortal world He would carry out a mission to teach the true religion and rid people of evil ways. He was reluctant to leave his state of union with the creator, but God compelled Him. In this way the Guru Ji took birth into the world.
The search for and discovery of Hemkunt Sahib came out of the desire of the Sikhs to erect shrines to honour places consecrated by the visit of the tenth Guru during his lifetime or, in the case of Hemkunt Sahib, during his previous lifetime. Although Bachitra Natak was included in the Dasam Granth some time in the 1730s, Sikhs apparently did not consider looking for Hemkunt Sapatsring until the late nineteenth century. It did not become a place of pilgrimage until the twentieth century. Pandit Tara Singh Narotam, a nineteenth century Nirmala scholar, was the first Sikh to trace the geographical location of Hemkunt. He wrote of Hemkunt Sahib as one among the 508 Sikh shrines he described in Sri Gur Tirath Sangrah (first published in 1884). Much later, renowned Sikh scholar Bhai Vir Singh was instrumental in developing Hemkunt Sahib after it had been, in a sense, re-discovered by another Sikh in search of the Guru's tap asthan.

Travel

Hemkunt is inaccessible because of snow from October through April. Each year the first Sikh pilgrims arrive in May and set to work to repair the damage to the path over the winter. This Sikh tradition is called kar seva ("work service"), a concept which forms an important tenet of the Sikh faith of belonging to and contributing to the community.
The take-off point for Hemkunt Sahib is the town of Govindghat about 275 kilometres (171 mi) from Rishikesh. The 13 kilometres (8.1 mi) trek is along a reasonably well maintained path to the village of Ghangaria. There is another Gurudwara where pilgrims can spend the night. In addition there are a few hotels and a campground with tents and mattresses. A 1,100-metre (3,600 ft)climb on a 6-kilometre (3.7 mi) of stone paved path leads Hemkunt. There are no sleeping arrangements at Hemkunt Sahib so it is necessary to leave by 2 pm to make it back to Govindghat by nightfall.
From Delhi, tourists take the train to Haridwar and then travel by bus to Govindghat via Rishikesh. It is also possible to drive from Delhi to Govindghat, about 500 km and takes about 18 hours. The main town near Govindghat is Joshimath.
Nature
The tributaries of the Ganges merge along the way and the towns at the confluences carry the suffix prayag ("confluence").
At all major prayags there are Hindu temples precisely in the V of the confluence, and it is generally possible to walk down to these temples and watch the water up close.


Valley of Flowers
About 3 km from Gobinddham is the 5 km long Valley of Flowers. The Indian Government has declared this valley a national park. It is situated in Nanda Devi Bio Reserve, and all activities are carefully regulated to preserve the valley in pristine condition. The best months to visit are July and August, during the monsoons. The valley can be closed to visitors if the weather is totally inclement. Legend has it that a flower called Brahma-Kamal blossoms here every 12 years.
The trek to the valley is relatively easy and is a popular second destination for pilgrims visiting Hemkunt Sahib.


32. Idagunji


dagunji (kannada ಇಡಗುಂಜಿ) is a famous place of Hindu worship in Uttara Kannada district and Honnavar taluk. The Lord Ganesha temple is the main attraction, receiving more than 1 million devotees per year. Idugunji is close to Manki[disambiguation needed] Mavinakatte and about 14 km from Honavar, 28 km from Navilgona.

History

Idagunji is a small place in Honnavara taluk, Uttar Kannada district, which has the famous Vinayaka temple. The temple is the main attraction at Idagunji, receiving more than 1 million devotees per year.
Idagunji Devasthana is an ancient temple with a history of more than 1500 years. The story of the temple is as follows.
At the end of 'Dwapara Yuga' great saints were praying to the Sutha-Pouranika at Badarikashrama. Shri Krishna had implied to eliminate the on coming doshas of 'Kaliyuga'. The divine saint, Valakhilya initiated narrating the significance of Kunjavana.
Valakhilya along with other immortal saints was performing penitential activities in a forest. They started experiencing diverse hindrance in penitentiary activities. The holy saint was agitated by these obstacles. He sought solace and worshipped Lord Krishna. Narada the noble saint approached Valakhilya. Narada received cordial and satiate wel-come with due rituals. Valakhilya explained his difficult situation to the divine saint and requested him to suggest pragmatic solutions to deal with the obstacles on his way. Narada advised him to worship God Vigneshwara (the remover of obstacles) before starting the penance again.
Valakhilya requested Narada to show him an appropriate place to worship the deity. Narada along with Valakhilya and other saints wandered westward in search of a suitable place. They came across the Sharavati river which gracefully caressed and consolidated with the ocean.
Narada chalked out an exact place located a few miles away to the left of Sharavati. The place was named as Kunjaranya. This would be a deserving place for their penitential activities. To add up to the significance of the place, Narada explained that in the past from time to time the Holy Trinity, Hari, Har and Brahma have come to this place to conduct their penance to stop the destruction of the "Asuras" (the demons). They also created lakes termed as "Chakratirtha" and "Brahmatirtha" which is truly a spiritual inspiration.
After sketching out this to all the saints, Narada with the help of the saints fabricated another lake named "Devatirtha". He then offered to bring Ganapathi (Vinayaka) along with other Gods including the Holy Trinity. Narada approached Brahma, Vishnu and Maheshwara to attend the "Puja" at Kunjaranya offered by the saints. He also took the liberty of requesting Parvathi to send her son, Ganapathi to the saints for the removal of obstacles.
Narada's charisma led all the Heavenly Gods along with Lord Ganapathi to attend the "Puja" with eminence and granduer. The temple dedicated especially for this purpose was decked with attractive decor and the enormous glittering diamonds and stones. Ganapathi received the rites, rituals and ceremonious formalities on the second day of Poorvathretha Yuga Nrapavara Chanda Shakabda 813 Vibhava Samwathsara which was decided as Uttarayana Shishiraruthu Maghamasa Shukla Dwitheeya Budhavara Punarwasu Nakshatra (Uttarashadha Nakshatra Visvamuhoortha the most auspicious time by Brahma).
The great saints and Heavenly beings chanted the hymns in praise of Lord Ganapathi. Ganapathi, magnificently attired, was holding “Modhaka” and “Padma” in his hands.
Immensely pleased by the devotion rendered on him by the saints, Ganapathi expressed his desire to grant the wishes of his devotees. The other Gods were cherished and treated equivalently. They also blessed their worshippers. The other Gods appealed to go to their original places. Ganapathi emphasized his decision to stay and gratify the desires of his devotees. He also implied the Gods to leave behind a part of their omniscient power in the various lakes encompassed there.
The devotees can attain their hearts desires by dripping into the varied "Theerthas" and by offering pujas to Him. A lake was bestowed to provide water for bathing at Ganapathi's request. It was named as "Ganeshtith".So according to this purana, Lord Ganapathi stayed in the place Kunjaranya which is now renowned as Idagunji.
This brief summary explains the legendary and historical significance of the sanctity place of Idagunji.
Mhatobar Shree Vinayaka Devaru has been granting the wishes of thousands of people who reguraly visit this place from year to year.


33. Khandoba


Khandoba, (Marathi: खंडोबा Khaṇḍobā) also known as Khanderao, Khanderaya, Malhari Martand,Malanna, Mailar Malanna, Mailara Linga, and Mallu Khan is a regional Hindu deity, worshipped as Mārtanda Bhairava, a form of Shiva, mainly in the Deccan plateau of India, especially in the states of Maharashtra and Karnataka. He is the most popular family deity in Maharashtra.[1] He is also the patron deity of warrior, farming, herding as well as some Brahmin (priest) castes, the hunters and gatherers of the hills and forests. The cult of Khandoba has linkages with Vaishnava and Jain traditions, and also assimilates all communities irrespective of caste, including Muslims. Khandoba is sometimes identified with Mallanna of Andhra Pradesh and Mailara of Karnataka. The worship of Khandoba developed during the 9th and 10th centuries from a folk deity into a composite god possessing the attributes of Shiva, Bhairava, Surya and Karttikeya (Skanda). He is depicted either in the form of a Lingam, or as an image riding on a bull or a horse. The foremost centre of Khandoba worship is Jejuri in Maharashtra. The legends of Khandoba, found in the text Malhari Mahatmya and also narrated in folk songs, revolve around his victory over demons Mani-malla and his marriages.

Etymology and other names

The name "Khandoba" comes from the words "khadga" (sword), the weapon used by Khandoba to kill the demons, and "ba" (father). "Khanderaya" means "king Khandoba". The name "Mallari" or "Malhari" is split as "Malla" and "ari" (enemy), thus meaning "enemy of the demon Malla". Malhatri Mahatmya records Martanda Bhairava, pleased with the bravery of Malla, takes the name "Mallari" (the enemy of Malla).[2] Other names include Khandu Gavda, Mhalsa-kant ("husband of Mhalsa") and Jejurica Vani

Legends

Legends of Khandoba generally tell about the battle between the deity and demons Malla and Mani. The principle written source of the legend is Malhari Mahatmya, which claims to be from the chapter Kshetra-kanda of the Sanskrit text Brahmanda Purana, but is not included in standard editions of the Purana.[9] R.C. Dhere and Sontheimer suggests that the Sanskrit Mahatmya was composed around 1460-1510 AD, mostly by a Deshastha Brahmin, to whom Khandoba is the family deity.[10] A version is also available in Marathi by Siddhapal Kesasri (1585).[11] Other sources include the later texts of Jayadri Mahatmya and Martanda Vijaya by Gangadhara (1821)[12] and the oral stories of the Vaghyas, bards of the god.
The legend tell of the demon Malla and his younger brother Mani, who had gained the boon of invincibility from Brahma, creating chaos on the earth and harassing the sages. When the seven sages approached Shiva for protection after Indra and Vishnu confessed their incapability, Shiva assumed the form (Avatar) of Martanda Bhairava, as the Mahatmya calls Khandoba, riding the Nandi bull, leading an army of the gods. Martanda Bhairava is described as shining like the gold and sun, covered in turmeric, three-eyed, with a crescent moon on his forehead.[14] The demon army was slaughtered by the gods and finally Khandoba killed Malla and Mani. While dying, Mani offers his white horse to Khandoba as an act of repentance and asks for a boon. The boon is that he be present in every shrine of Khandoba, that human-kind is bettered and that he be given an offering of goat flesh. The boon was granted, and thus he was transformed into a demigod. Malla, when asked by the deity if he asked for a boon, asks for the destruction of the world and human-flesh. Angered by the demon's request, Khandoba decapitates him, and his head falls at the temple stairs where it will trampled by devotees' feet. The legend further describes how two Lingas appeared at Prempuri, the place where the demons were killed.[15][16]
Oral stories continue the process of Sanskritization of Khandoba — his elevation from a folk deity to Shiva, a deity of the classical Hindu pantheon — that was initiated by the texts. Khandoba's wives Mhalsa and Banai are also identified with Shiva's classical Hindu wives Parvati and Ganga.[17] Hegadi Pradhan, the minister and brother-in-law of Khandoba and brother of Lingavat Vani Mhalsa,[18] the faithful dog that helps Khandoba kill the demons, the horse gifted by Mani and the demon brothers are considered avatars of Vishnu, Krishna, Nandi and the demons Madhu-Kaitabha respectively. Other myth variants narrate that Khandoba defeats a single demon named Manimalla, who offers his white horse, sometimes called Mani, to the god.[19] Other legends depict Mhalsa (or Parvati) and Banai or Banu (or Ganga) as futilely helping Khandoba in the battle to collect the blood of Mani, every drop of which was creating a new demon. Finally, the dog of Khandoba swallows all the blood. Sometimes, Mhalsa, or rarely Banai, is described as seated behind Khandoba on the horse and fighting with a sword or spear.[20]
The legends portray Khandoba as a king who rules from his fortress of Jejuri and holds court where he distributes gold. Also, king Khandoba goes on hunting expeditions, which often turn into "erotic adventures", and subsequent marriages.

Worship

Though Shiva is worshipped across Maharashtra in his original form, some Maharashtrian communities prefer to worship him in form of his avatars, Khandoba being the most popular.[32] He is the most popular Kuldevta (family deity) in Maharashtra.[1] One of the most widely worshipped gods of the Deccan plateau, Khandoba is considered as "the premier god of Sakama bhakti (wish-granting devotion) and one of the most powerful deities responsive to vows (navas)".[32] He is worshipped by the vast majority of Marathi Hindu people from all strata of that society. He is the patron deity of warrior, farming, herding as well as some Brahmin (priest) castes, the hunters and gatherers of the hills and forests, merchants and kings. The cult of Khandoba in the Deccan principally consists of peasant classes Marathas and Kunabis, shepherd Dhangars, village guards and watchmen Ramoshis — a "Denotified tribe",[33][34] the former "untouchable" Mahars and Mangs, fisher-folk Kolis, balutedar castes like gardeners (Mali) and tailors (Shimpi), though it also includes of a few Brahmins and even some Muslims.[35][36] Although Brahmin presence is nominal in his cult, Deshastha Brahmins,[26][37] as well as the Kokanastha Brahmins - in Nashik and Satara - do worship Khandoba, some imitating the Deshastha Brahmins.[38] The Deshastha Brahmins, Chandraseniya Kayastha Prabhus,[37] as well as the royal families like Gaikwads and Holkars worship Khandoba as their Kuldevta. He is also worshipped by Jains and Lingayats. He is viewed as a "king" of his followers.[39]

Rituals and modes of worship

Khandoba is believed to be a kadak (fierce) deity, who causes troubles if not propitiated properly as per the family duties.[40] Khandoba is worshipped with Turmeric (Bhandār), Bel fruit-leaves, onions and other vegetables.[41] The deity is offered puran poli - a sweet or a simpler dish called bharit rodga of onion and brinjal.[42] Mostly a vegetarian naivedya (offering of food) is offered to Khandoba in the temples, though most devotees consider him a non-vegetarian and a goat flesh is offered to the deity outside the temple.[4]
An important part of the Khandoba-cult is navas, a vow to perform service to the god in return for a boon of good harvest, male child, financial success etc. On fulfilment of the navas, Khandoba was offered children or some devotees would afflict pain by hook-swinging or fire-walking.[43] This type of worship using navas is called Sakama Bhakti - worship done with an expectation of return and is considered "to be of a lower esteem".[44] But the most faithful bhaktas (devotees) are considered to be greedy only for the company of their Lord, Khandoba is also called bhukela - hungry for such true bhaktas in Martanda Vijaya.

Temples


There are over 600 temples dedicated to Khandoba in the Deccan.[32] His temples stretch from Nasik, Maharashtra in the north to Hubli, Karnataka in the south, Konkan, Maharashtra in the west to western Andhra Pradesh in the east. The eleven principal centres of worship of Khandoba or jagrut kshetras, where the deity is to be called awake or "jagrut", are recognized; six of them in Maharashtra and the rest in northern Karnataka.[32][35] Khandoba's temples resemble forts,. the capital of his kingdom being Jejuri. The priests here are Guravs, not Brahmins.[6] Some important Khandoba temples are:

Festivals

A six-day festival, from the first to sixth lunar day of the bright fortnight of the Hindu month of Margashirsha, in honour of Khandoba is celebrated at Jejuri, to commemorate the fight with demons Mani-Malla. On the sixth day (Champa-Shashthi), Khandoba is believed to have slew the demons.[41] A jatra (temple festival and fair) is held in Pember on Champa-shasthi, and the festival continues until the day of the new moon.[56] Another festival Somvati Amavasya, which is a new-moon day that falls on a Monday, is celebrated in Jejuri. A palakhi (palanquin) procession of Khandoba and Mhalsa's images is carried from the Gad-kot temple to the Karha river, where the images are ritually bathed.[57][58]
Deshasth Brahmans and Marathas observe the Champasashthi festival every year in honour of Khandoba. The festival begins on the bright half of the Hindu month of Margshirsha. The images of Khandoba and Malla are cleaned and worshipped. For six days a fast is observed. On the seventh day the worshippers break their fast by a feast known as the Champasashtliiche parne. An invitation to this feast is regarded as an invitation from the god Khandoba himself and is harder to refuse.[59]
In Pali-Pember, the ritual of the marriage of Khandoba with Mhalsa is annually performed. Turmeric is offered to the deities.[46] Two festivals are celebrated in honour of Mailara, as Khandoba is known in Karnataka. These are the Dasara festival at Devaragudda, and an eleven day festival in Magha month (February–March) in Mailar, Bellary district. Both festivals have enactments of the battle between Mailar and the demons Mani-Malla.[60] Chaitra Purnima (full-moon day) is also considered auspicious.[61] In general, Sundays, associated with the sun-god, are considered as considered auspicious for Khandoba worship

34. Jyotirmath



Jyotirmath is a city and a municipal board in Chamoli District in the Indian state of Uttarakhand. It is home to one of the four cardinal pīthas established by Adi Shankara

Landmarks

Jyotirmath is the uttarāmnāya matha or northern monastery, one of the four cardinal institutions established by Adi Shankara, the others being those at Shringeri, Puri and Dwaraka. Their heads are titled "Shankaracharya". According to the tradition initiated by Adi Shankara, this matha is in charge of the Atharvaveda. Jyotirmath is close to the pilgrimage town of Badrinath. This place can be a base station for travellers going to Guru Gobind Ghat or the Valley of Flowers

National Park

The temple Narasimha, is enshrined Badrinarayan along with a pantheon of deities. The presiding deity Lord Narasimha is believed to have been established by Adi Sankara. It is one of the "Divya Desams", the 108 temples of Vishnu revered by the 12 Tamil poet-saints or Alvars

Transportation

The nearest airport is the Jolly Grant Airport near Dehradun 293 km (182 mi) away. However, the distance by a helicopter journey is much less.
The nearest railway station is at Rishikesh. However, Rishikesh is a small railway station not connected by fast trains. Haridwar railway junction, 24 km farther from Rishikesh, has train connections to most of the major cities in India and is, therefore, the railhead for Joshimath.
Joshimath lies on national highway NH58 that connects Delhi with Badrinath and Mana Pass in Uttarakhand near Indo-Tibet border. Therefore all the buses and vehicles that carry pilgrims from New Delhi to Badrinath via Haridwar and Rishikesh in pilgrim season of summer months pass through Joshimath. Rishikesh is the major starting point for road journey to Joshimath. Regular buses operate from Rishikesh bus station to Joshimath. The road distance from Rishikesh to Joshimath is 251 km (156 mi) via Rudraprayag and Chamoli.

35. Kalaram Temple




The Kalaram temple is an old Hindu shrine dedicated to lord Rama in the Panchavati area of Nasik city in Maharashtra, India. It is probably the most important Hindu shrine in the city. The temple derives its name from the statue of Lord Rama that is black. The literal translation of kalaram means black Rama. The sanctum sanctorum also houses the statues of goddess Sita and Lakshmana. Thousands of devotees visit it every day. The temple was funded by Sardar Rangarao Odhekar. It was built around in 1788. It was said that Odhekar had a dream that the statue of Rama in black colour is there in the river Godavari Odhekar took the status from river and built the temple and the place where status was found was named as Ramkund. –
The temple formed a pivotal role in Dalit movement in India. The famous Dr. Ambedkar once held a protest outside the temple for allowance of Dalits into the temple.
The main entrance has a Lord Hanuman idol which is black. There is also a very old tree that has Lord Dattatreya's footprint impressions marked on a stone. Pilgrims visit the Kapaleshwar Mahadev temple near Kalaram temple.
Authorised guides are available for reasonable price at Kalaram mandir who show around easily.

Tansport     


Nasik can be reached by road and also by rail (upto nearer to Nasik) from Pune, Mumbai,
Shirdi, some of the towns in Maharashtra and also from every where in India.



36. Kanchipuram (Tamilnadu)



anchipuram a or Kancheepuram or Kanchi (previously romanized as Kāñci-pura, Conjevaram)[1] is the administrative headquarters of Kanchipuram District in the South Indian state of Tamil Nadu, India. Located on the banks of river Vegavathy, it served as the capital city of the Pallava Kingdom during the 4th to 9th century CE. Kanchipuram is located 72 km (45 mi) from Chennai, the capital city of the Indian state of Tamil Nadu. Kanchipuram is the headquarters of the Kanchi matha, a Hindu monastic institution believed to have been founded by the Hindu saint and commentator, Adi Sankaracharya.
Kanchipuram is believed to be of significant antiquity and has been ruled, at different times, by the Pallavas, Medieval Cholas, Later Cholas, Later Pandyas, Vijayanagar Empire, Carnatic kingdom, and the British. The city has a number of historical monuments, the Kailasanathar Temple and Vaikunta Perumal Temple being the most prominent among them. Kanchipuram was an ancient education centre like Banaras[2] and was also known as the ghatikasthanam or place of learning.[3] Kanchipuram acted as a religious centre of advanced learning for Jainism and Buddhism during the 1st to 5th century CE.[4]
As per Hindu theology, Kanchipuram is one of the seven cities in India to reach final attainment. Being home to major Hindu temples like the Varadharaja Perumal Temple, Ekambareswarar Temple, Kamakshi Amman Temple and Kumara Kottam, the city is considered a holy pilgrimage site for both Saivites and Vaishnavites. Out of the 108 holy temples of Hindu god Vishnu, called the divyadesam, 14 are located in the city. Kanchipuram is well known for its hand woven silk sarees and a majority of workforce in the city is involved in weaving industry.[5]
Kanchipuram is administered by a Special grade municipality constituted in 1947. The city covers an area of 11.605 km2 (4.481 sq mi) and had a population of 153,140 in 2001.[6] Kanchipuram is well-connected by road and rail. Chennai International Airport is the nearest domestic and international airport to the city.

Etymology

According to legend, the name Kanchi is derived from Ka referring to Hindu god Brahma and anchi referring to his worship of Hindu god Vishnu at this place.[7] The earliest inscription from the Maurya period (325 - 185 BCE) denote the city as Kanchipuram where king Visnugopa was defeated by Samudragupta Maurya (320–298 BCE).[8] Patanjali(150 BCE or 2nd c. BCE) refers to the city in his Mahabhasya as Kanchipuraka.[8] The city was referred by various Tamil names like Kanchi, Kanchipedu and Sanskrit names like Kanchipuram.[9][8] The Pallava inscriptions from (250 to 355 CE) and the inscriptions from the Chalukya dynasty, refers the city as Kanchipura.[8] Jaina Kanchi refers to the area around Tiruparutti Kundram.[8] During the British rule, the city was addressed as Conjeevaram and later as Kanchipuram. The municipal administration was renamed Kancheepuram, while the district holds the name Kanchipuram.

History

While it is widely accepted that Kanchipuram had served as an Early Chola capital,[10][11] the claim has been contested by Indian historian P. T. Srinivasa Iyengar who, in his History of the Tamils from the earliest times to 600 A. D., says that the Kanchipuram district was never pervaded by the Tamil culture of the Sangam period and cites the Sanskritic origins of its name in support of his claim.[12] The earliest references to Kanchipuram are found in the books of the Sanskrit grammarian Patanjali, who lived in the 3rd–2nd century BCE.[12] The city is believed to have been part of the mythical Dravida Kingdom of the Mahabharatha.[12] Kanchipuram was described as "the best among cities" (Sanskrit: Nagareshu Kanchi) by the 4th century Sanskrit poet, Kalidasa.[13]
Kanchipuram grew in importance when, in the 6th century CE, the Pallavas based in southern Andhra Pradesh, wary of constant invasions from the north, moved their capital further south to Kanchipuram.[14][15] The Pallavas fortified the city with ramparts, wide moats, well-laid-out roads and artistic temples. During the reign of the Pallava king Mahendravarman I, the Chalukya king Pulakesin II (610-642 CE) invaded the kingdom proceeding as far as the Kaveri River. The capital Kanchipuram was successfully defended by the Pallavas, who foiled repeated attempts to capture the city.[16] A second invasion of Kanchipuram ended disastrously for Pulakesin II, who was forced to retreat to his capital Vatapi and then besieged and killed in Vatapi by Narasimhavarman I (630-668 CE), son of Mahendravarman I (600-630 CE), at the Battle of Vatapi.[17][16] Under the Pallavas, Kanchipuram flourished as a centre of Hindu and Buddhist learning. The important Hindu temples in the city like Kanchi Kailasanathar Temple, Varadharaja Perumal Temple and Iravatanesvara Temple were constructed by the Pallava king Narasimhavarman II.[18] Xuanzang, a Chinese traveler, who visited Kanchipuram in 640 CE, recorded that the city was 6 miles in circumference and that its people were renowned for bravery, piety, love of justice and veneration for learning.[15][19]
The Medieval Chola king Aditya I conquered Kanchipuram along with the rest of the Pallava kingdom after defeating the Pallava ruler Aparajitavarman (880-897 CE) in about 890 CE.[20] Under the Cholas, the city was the headquarters of the northern viceroyalty.[21] The province was renamed "Jayamkonda Cholamandalam" during the reign of the Medieval Chola king Raja Raja Chola I (985-1014 CE).[22][23] Raja Raja Chola I constructed the Karchapeswarar Temple and renovated the Kamakshi Amman Temple.[23] His son Rajendra Chola I (1012-44 CE) constructed the Yathothkari Perumal Temple.[24] According to the Siddhantasaravali of Trilocana Sivacharya, Rajendra Chola I brought a band of Saivas along with him on his return from the victorious expedition to the Ganges and settled them in Kanchipuram.[25] In about 1218 CE, the Pandya king Maravarman Sundara Pandyan (1216-38 CE) invaded the Chola country making deep inroads into the kingdom which was saved only by the intervention of the Hoysala king Vira Narasimha II (1220-35 CE) who fought on the side of the Chola king Kulothunga Chola III.[26][27] Inscriptions indicate the presence of a powerful Hoysala garrison in Kanchipuram which remained in the city at least until the year 1230 CE.[28]Shortly afterwards, Kanchipuram was conquered by the Telugu Cholas from whom Jatavarman Sundara Pandyan I took the city in 1258 CE.[29] The city remained with the Pandyas till 1311 CE when the Sambuvarayars declared independence, taking advantage of the anarchy caused by Malik Kafur's invasion[22][30] After short spells of occupation by Ravivarman Kulasekhara of Venad (in 1313-14 CE) and the Kakatiya ruler Prataparudra, Kanchipuram was conquered by the Vijayanagar general Kumara Kampana after defeating the Sambuvarayars in 1361 CE
The Vijayanagar Empire's rule over Kanchipuram lasted from 1361 to 1645 CE.[31] The earliest incriptions attesting Vijayanagar's rule are those of Kumara Kampanna from the years 1364 and 1367 CE found within the precincts of the Kailasanathar Temple and Varadaraja Perumal Temple respectively.[31] His inscriptions record the reinstation of Hindu rituals in the Kailasanathar Temple that had been abandoned during the Muslim invasions.[31] Inscriptions of the Vijayanagar kings Harihara II, Deva Raya II, Krishna Deva Raya, Achyuta Deva Raya, Sriranga I and Venkata II are found within the municipal limits of Kanchipuram.[31] Harihara II endowed grants in favour of the Varadaraja Perumal Temple.[31]In the 15th century, Kanchipuram faced four major invasions, all of which were unsuccessful - those of the Velama Nayaks in 1437 CE, the Gajapati kingdom in 1463-65 CE and 1474-75 CE and the Bahmani Sultanate in about 1480 CE.[31] A 1467 CE inscription of Virupaksha Raya II mentions the existence of a cantonment in the vicinity of Kanchipuram.[31] In 1486 CE, Saluva Narasimha Deva Raya, the then governor of the Kanchipuram region overthrew the Sangama Dynasty of Vijayanagar and founded the Saluva Dynasty.[31] Like most of his predecessors, Narasimha donated generously to the Varadaraja Perumal Temple.[31] Kanchipuram was visited twice by the Vijayanagar king Krishna Deva Raya, considered to be the greatest of the Vijayanagar rulers and 16 inscriptions of his time are found in the Varadaraja Perumal Temple.[31] The inscriptions, made in four languages - Tamil, Telugu, Kannada and Sanskrit, record the genealogy of the Tuluva kings and their contributions along with those of their nobles towards the upkeep of the shrine.[31] His successor, Achyuta Deva Raya, reportedly, had himself weighed against pearls in Kanchipuram and subsequently distributed the same amongst the poor.[31] Throughout the second half of the 16th and first half of the 17th centuries, the Aravidu Dynasty tried to maintained a semblance of authority in the southern parts after the northern territories have been lost in the Battle of Talikota.[31] Venkata II (1586-1614 CE) even tried to revive the Vijayanagar Empire but the kingdom relapsed into confusion after his death and rapidly fell apart after the Vijayanagar king Sriranga III's defeat by the Golconda and Bijapur sultanates in 1646 CE.[31]
The end of the Vijayanagar Empire was accompanied by over two decades of confusion and turmoil.[31] The Golconda Sultanate established its hold over Kanchipuram in 1672 CE only to lose it to Bijapur three years later.[31] In 1676 CE, Shivaji arrived in Kanchipuram at the invitation of the Golconda Sultanate in order to drive out and dislodge the Bijapur forces.[31] His campaign successful, Kanchipuram was held by the Golconda Sultanate until its conquest by the forces of the Mughal Empire led by Aurangazeb in October 1687.[31]In the course of their southern campaign, the Mughals defeated the Marathas under Sambhaji, the elder son of Shivaji, in a battle fought near Kanchipuram in 1688 CE.[31] While causing considerable damage to the city, the battle cemented Mughal rule over Kanchipuram. [31]Soon after the Mughal conquest, the priests at the Varadaraja Perumal, Ekambareshwarar and Kamakshi Amman temples, mindful of Aurangazeb's reputation for iconoclasm, transported the idols to the southern part of Tamil Nadu and did not restore them until after Aurangazeb's death in 1707 CE.[31] Under the Mughals, Kanchipuram was a part of the viceroyalty of the Carnatic which, in the early 1700s, began to function independently retaining only a nominal acknowledgement of Mughal overlordship.[31] The Marathas invaded Kanchipuram twice during the Carnatic period (in 1724 and 1740 CE) and the Nizam of Hyderabad, once (in 1742). Kanchipuram served as a battlefront for the British East India Company in the Carnatic Wars against the French East India Company and in the Anglo-Mysore Wars with the Sultanate of Mysore.[32]The popular 1780 Battle of Pollilur of the Second Anglo-Mysore War, known for the usage of rockets by Hyder Ali of Mysore, was fought in the village of Pullalur near Kanchipuram.
The British East India Company assumed indirect control over the erstwhile Chingleput District (comprising the present-day Kanchipuram and Tiruvallur districts), then known as the "Jaghir" or "Jaghire", from the Nawab of the Carnatic in 1763 in order to defray the expenses of the Carnatic wars.[31] The Company brought the territory under their direct control during the Second Anglo-Mysore War and the Collectorate of Chingleput was created in 1794 CE.[31] The district was split into two in 1997 and Kanchipuram made the headquarters of the newly-created Kanchipuram district.[31]

Geography

Kanchipuram is located at 12.98°N 79.71°E. It is located 72 km (45 mi) south-west of Chennai, on the banks of river Vegavathi, a tributary of Palar river.[33] The city covers an area of 11.6 km2 (4.5 sq mi) and has an elevation of 83.26 m (273.2 ft) above the sea level.[33]The land around Kanchipuram is flat and slopes towards the south[33] and east.[34]Clayey soil predominates in the region.[34] Other prominent soil types found in the area are black, red loam, clay and sand, which are suitable for constructional activities.[33] The Chingleput District Manual (1879) describes the soil of the region as "highly inferior" and "highly stony or mixed with lime, gravel, soda and laterite".[35] It has been postulated that the granite required for the Varadaraja Perumal Temple might have been obtained from the Sivaram Hills located 10 miles east of Kanchipuram.[34]Ground water is the major source of irrigation – the block of Kanchipuram has 24 canals, 2809 tanks, 1878 tube wells and 3206 ordinary wells.[36] The area around Kanchipuram is rich in medicinal plants, with historic inscriptions mentioning the medicinal value.[37] Dimeria acutipes and cyondon barberi are two botanical species of plants found only in Kanchipuram and Chennai.[38]
Kanchipuram is subdivided into two divisions - "Big Kanchi" or "Siva Kanchi" and "Little Kanchi" of "Vishnu Kanchi". Shiva Kanchi, which occupies the western portion of the city, is the larger of the two divisions and Vishnu Kanchi, located on the eastern fringes, the smaller.[34][39] Most of the Shiva temples lie in Big Kanchi while most of the Vishnu temples lie in Little Kanchi.[34]
Kanchipuram generally experiences hot and humid climatic conditions throughout the year.[40] The city reaches a maximum (average) of 37.5 °C (99.5 °F) during April to July and a minimum (average) of 20.5 °C (68.9 °F) during the months of December to February.[40] The daytime heat is oppressive during summer and reaches up to 43 °C (109 °F).[40] Relative humidities between 58 and 84% prevail throughout the year in Kanchipuram.[40] The humidity is maximum during morning time and minimum during evening. Higher rates of relative humidity are observed between November and January and lower rates during June.[40] The city receives an average of 1064 mm of rainfall annually, 68% from the northeast monsoon.[33] Most of the precipitation occurs in the form of cyclonic storm caused due to the depressions in Bay of Bengal during northeast monsoon.[40] The wind direction of the city is south-west in the morning and south-east in the evening.[41] The area is classified as a Seismic Zone II region,[42] which means an earthquake of up to magnitude 6 on the Richter-scale may be expected.[

Transport, communication and utility services


Road transport is the most accessible mode to reach Kanchipuram. The Chennai – Bangalore National Highway, NH 4 passes on the outskirts of the city.[77] The Tamil Nadu State Transport Corporation runs daily services connecting various cities like Chennai, Bangalore, Villupuram, Tirupathi, Thiruthani, Tiruvannamalai, Vellore, Salem, Coimbatore and Pondicherry to Kanchipuram.[78] There are two major bus routes to Chennai, one connecting via Guindy and the other via Tambaram.[78] The Villupuram division of Tamil Nadu State Transport Corporation operates the local transport buses within the city.[79] As of 2006, there were a total of 403 buses for 191 routes operated out of the city.[80]
The Chengalpet – Arakkonam railroad passes via Kanchipuram and there is suburban connectivity between Chengalpet and Arakkonam.[81] Kanchipuram has daily trains to Pondicherry and Tirupathi passing on either sides, a weekly express train to Madurai and a bi-weekly express train to Nagercoil.[82] A couple of passenger trains from both sides of Chengalpattu and Arakkonam pass via Kanchipuram.[78][82] The nearest domestic as well as international airport is Chennai International Airport, located at a distance of 72 km from the city.
Kanchipuram comes under the Kanchipuram Telecom circle of the Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Apart from telecom, BSNL also provides broadband internet service[83]
Electricity supply to the city is regulated and distributed by the Kanchipuram circle of Tamil Nadu Electricity Board (TNEB).[84] Water supply is provided by the Kanchipuram municipality from the subterranean springs of Vegavati river from 1895–96 CE.[15] The head works is located at Orikkai, Thiruparkadal and St. Vegavathy, and distributed through over head tanks having a total capacity of 9.845 metric litres.[85] About 55 tonnes of solid waste are collected from the city every day in the five collection points covering the whole of the city.[86] The sewage system in the city was implemented in 1975 as the city was identified as one of the hyper endemic cities in 1970. The underground drainage covers 82% of roads in the city, and is divided into east and west zones for internal administration.
Kanchipuram is considered to be one of the seven holiest cities for Hindus in India. According to Hinduism, a kṣetra is a sacred ground, a field of active power, a place where moksha, final attainment, can be obtained. The Garuda Purana enumerates seven cities as providers of moksha, namely Ayodhya, Mathura, Haridwar, Varanasi, Avantikā, Dvārakā and Kanchipuram.[64] The city is considered a pilgrimage site for both Saivites and Vaishnavites.[64]
Ekambareswarar Temple is the largest temple in the city, dedicated to Hindu god Shiva. It is located in the northern part of the city.[102] The temple gopuram, the gateway tower, is 59 m tall, making it one the tallest temple towers in India.[103] The temple is one of the Pancha Bhoota Stalams, the five temples each representing the manifestation of the five prime elements of nature namely land, water, air, sky, and fire.[104] Ekambareswarar temple temple represents the element Earth.[104] Kailasanathar Temple, dedicated to Shiva and built by the Pallavas, is the oldest temple still in existence and is declared an archeological monument by Archaeological Survey of India. The temple has a series of cells with sculptures inside.[105] In the Kamakshi Amman Temple, goddess Parvati is depicted in the form of an yantra, Chakra or peetam (basement). In this temple, the yantra is placed in front of the deity.[106] Adi Sankara is closely associated with this temple and believed to have established the Kanchi matha after this temple
Kumarakottam is a temple dedicated to the Hindu god Muruga, the son of Shiva and Parvathi. It is located between the Ekambareswarar temple and Kamakshi Amman temple, leading to the cult of Somaskanda (Skanda, the child between Shiva and Parvati). Kandapuranam, the Tamil religious work on Muruga, translated from Sanskrit Skandapurana, was composed in 1625 CE by Kachiappa Shivacharya in the temple.[108]
Muktheeswarar Temple, built by Nandivarman Pallava II (720–796 CE)[109] and Iravatanesvara Temple built by Narasimhavarman Pallava II (720–728 CE) are the other Shiva temples from the Pallava period. Kachi Metrali – Karchapeswarar Temple,[105] Onakanthan Tali,[109] Kachi Anekatangapadam,[109] Kuranganilmuttam,[110] and Karaithirunathar Temple in Tirukalimedu are the Shiva temples in the city reverred in Tevaram, the Tamil Saiva canonical work of the 7th-8th century.
Varadharaja Perumal Temple, a Hindu temple dedicated to Vishnu, covering an area of 23 acres (93,000 m2), is the largest Vishnu temple in Kanchipuram. It was originally built by the Cholas in 1053 CE and was expanded during the reigns of the Kulottunga Chola I (1079–1120 CE) and Vikrama Chola (1118–1135 CE). It is an ancient temple and one of the divyadesams, the 108 holy abodes of Vishnu. The temple has carved lizards, one platted with gold and another with silver, over the sanctum.[111]Clive, who played a major role in the establishment of British rule in India is said to have presented an emerald necklace to the temple. It is called the Clive Makarakandi and is still used to decorate the deity on ceremonial occasions.[31]
Tiruparamechura Vinnagaram – Sri Vaikunda Perumal Temple is the birthplace of the azhwar saint, Poigai Alvar.[112] The central shrine has a 3 tier shrine, one over the other, with Vishnu depicted in each of them.[112] The corridor round the sanctum has a series of sculptures depicting the Pallava rule and conquer.[112] The temple is the oldest Vishnu temple in the city built by the Pallava king Paramesvaravarman II (728–731 CE).[112] Ashtabujakaram, Tiruvekkaa, Tiruththanka, Tiruvelukkai, Ulagalantha Perumal Temple, Tiru pavla vannam, Pandava Thoothar Perumal Temple are among the divyadesam, the 108 famous temples of Vishnu in the city.[113] There are a five other divyadesams, 3 inside the Ulagalantha Perumal temple, one each in Kamakshi Amman Temple and Ekambareswarar Temple.[114]
The Kanchi Matha is a Hindu monastic institution, whose official history states that it was founded by Adi Sankara of Kaladi, tracing its history back to the fifth century BCE.[115][116][117] A related claim is that Adi Sankara came to Kanchipuram, and that he established the Kanchi mutt named "Dakshina Moolamnaya Sarvagnya Sri Kanchi Kamakoti Peetam" in a position of supremacy, namely Sarvagnya Peetha, over the other mathas (religious institutions) of the subcontinent, before his death there.[117][118] Other historical accounts state that the mutt was established probably in the 18th century in Kumbakonam, as a branch of the Sringeri Matha, and that it declared itself independent

Ekambareswarar Temple

(in Kanchipura)

Ekambaranathar Temple (Tamil: ஏகாம்பரநாதர் கோயில்) or Ekambareswarar Temple is a Hindu temple dedicated to Shiva, located in Kanchipuram in the state of Tamil Nadu, India. The temple is the largest temple in the town of Kanchipuram and is located in the northern part of the town.[1] The temple gopuram (gateway tower) is 59m tall, which is one the tallest gopurams in India.[2]
It is one of the five major Shiva temples or Pancha Bootha Sthalams (each representing a natural element) representing the element - Earth. The other four temples in this category are Thiruvanaikaval Jambukeswara (water), Chidambaram Natarajar (Sky), Thiruvannamalai Arunachaleswara (fire) and Kalahasti Nathar (wind). It is one of the 275 Paadal Petra Sthalams, where all of the four most revered Nayanars (Saivite Saints) have sung the glories of this temple.

Legend

Legend has it that once Parvati, the consort of Shiva was doing penance under the temple's ancient Mango tree near Vegavathi river.[3] In order to test her devotion Shiva sent fire on her. Goddess Parvati prayed to her brother, Vishnu, for help. In order to save her, he took the Moon from Shiva's head and showed the rays which then cooled down the tree as well as Parvati. Shiva again sent the river Ganga (Ganges) to disrupt Parvati's penance. Parvati prayed to Ganga and convinced her that both of them were sisters and so should not harm her. Subsequently, Ganga did not disturb her penance and Parvati made a Shiva Linga out of sand to get united with Shiva. The God here came to be known as Ekambareswarar or "Lord of Mango Tree"
According to another legend, it is believed that Parvati worshipped Shiva in the form of a Prithivi Lingam (or a Lingam improvised out of sand), under a mango tree.[1] Legend has it that the neighboring Vegavati river overflowed and threatened to engulf the Shiva Lingam and that Parvati or Kamakshi embraced the Lingam. Shiva touched by the gesture materialized in person and married her. In this context he is referred to as Tazhuva kuzhainthaar ("He who melted in Her embrace") in Tamil.
Tiurkuripputhonda Nayanar, one of the 63 saivite saints, called nayanars was a washerman in near the temple and he washed the clothes of all the Saivities. He was divinely tricked by God Shiva appearing as an aged brahmin and asked him to wash before dawn. At the same time Shiva made a cloudly evening. On observing the approach of the evening, the washerman banged his head in a stone in disappointment. God appeared in his true form and graced his devotee.[3]

History

This vast temple is one of the most ancient in India having been in existence since at least 600 AD. Second century AD Tamil poetry speaks of Kama kottam, and the Kumara kottam (currently the Kamakashi Amman temple and the Subramanya temple).Initially temple was built by Pallavas. The Vedantist Kachiyapper served as a priest at the temple. The existing structure then, was pulled down and rebuilt by the later Chola Kings. Adi Sankara, the 10th century saint got Kanchipuram remodelled along with expansion of this temple along with Kamakshi Amman temple and Varadaraja Perumal Temple with the help of local rulers.[5]
The Vijayanagar kings, during the 15th century, also made lot of contributions to the temple[6] and later developed by Vallal Pachiyappa Mudaliar used to go regularly from Chennai to Kanchipuram to worship in this temple, he spent significant money he amazed during British rule on the temple renovation, Pachiyappa Mudaliar seated at horse back can be seen in the temple pillar. At the later stage a similar temple with same name Ekambareswarar was constructed in Chennai by Pachiappa Mudaliar in order to avoid travelling time to Kanchipuram. The Archaeological Survey of India report of 1905-06 indicates wide spread renovation activities carried out in the temple by Nattukottai Chettiar. ]

Temple

The temple covers an area of over 23 acres (93,000 m2).[2] Reaching a height of 59 meters, the temple's Raja gopuram (the entrance tower to the temple) is one of the tallest in South India.[6] One notable feature of the temple is the Aayiram Kaal Mandapam, or the "hallway with a thousand pillars", which was built by the Vijayanagar Kings.[6] The temple's inner walls are decorated with an array of 1,008 Siva lingams.[8] The campus is 25 acres with 5 prakarams (or courtyards) and has a thousand-pillared hall. Kampai Tirtha, the temple tank is believed to have an underground holy river. The fourth courtyard contains a small Ganesha temple and a pond. The third courtyard contains lot of smaller shrines. The sanctum sanctorum contains the lingam along with the image of Shiva.[9]
There is no separate shrine for Parvati within the complex as with other Shiva temples in Kanchipuram. A local belief is that Kamakshi Amman Temple is the consort for Ekambaranathar. There is a small shrine for Vishnu named Thiru Nilaaththingal Thundathan inside the temple complex. Vishnu is prayed as Vamana Murthy and the shrine is hailed by the Alvar saints as one of the 108 Divya Desams. The sthala-virutcham or temple tree is a 3,500 year old mango tree whose branches are said to yield four different types of mangoes from its four branches.[1][4][6][8]
Panguni Uthiram festival celebrated during the month of March–April is the most popular of all the temple festivals in Kanchipuram.

Religious significance of the temple

Pancha Bhoota Stalam (Sanskrit: पन्च भूत स्थल) refers to the five Shiva temples,[11] each representing the manifestation of the five prime elements of nature - land, water, air, sky, fire.[12] Pancha indicates five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples at Tamil Nadu and one at Andra Pradesh. The five elements are believed to be enshrined in the five lingams[11] and each of the lingams representing Shiva in the temple have five different names based on the elements they represent. In the temple, Shiva is said to have manifested himself in the form of Prithvi Lingam. The other four manifestations are Appu Lingam (representing water) at Jambukeswarar Temple, Thiruvanaikaval,[13] Akaya Lingam (representing sky)[11] at Thillai Nataraja Temple, Chidambaram,[13] Agni Lingam (representing fire)[14] at Annamalaiyar Temple[13] and Vayu Lingam (representing air) at Srikalahasti Temple.[13][15]

Inscriptions

There are inscriptions dated 1532 CE (record 544 of 1919) indicating the gift of number of villages made by Achutaraya.[16] Vira Narasingaraya Saluva Nayaka who was directed by Achutaraya broke the royal order by gifting more lands to Ekambaranathar temple than the Varadaraja Swamy temple against the instruction of an equal gift to either of the temples. Achutaraya on hearing this equally distributed the lands to both the temples.

In Culture

Kanchipuram is famous for hand woven silk sarees - a design by name Ekambaranathar obtain its name from the designs of these shrines.

Kamakshi Amman Temple

The Kamakshi Temple is a famous Hindu temple dedicated to Kamakshi, one of the forms of the goddess Parvati. It is located in the historic city of Kanchipuram, near Chennai, India and is popularly associated with Sankaracharya, one of the greatest Hindu gurus. The Meenakshi Temple in Madurai, the Akilandeswari temple in Thiruvanaikaval near Tiruchirappalli and this Kamakshi are the important centers of worship of Parvati as the mother goddess, in the state of Tamil Nadu. The temple was most probably built by the Pallava kings, whose capital was Kanchipuram, around 6 C.E.
The main deity, Kamakshi, is seated in a majestic Padmasana, an yogic posture signifying peace and prosperity, instead of the traditional standing pose. The goddess holds a sugarcane bow and bunch of flowers in the lower two of her arms and has a pasha (lasso), an ankusha (goad) in her upper two arms. There is also a parrot perched near the flower bunch. There are no other Parvati temples in the city of Kanchipuram, apart from this temple, which is unusual in a traditional city that has hundreds of traditional temples. There are various legends that account for this fact. One of them according to Kamakshivilasa is that the Goddess had to absorb all the other shakthi forms to give a boon to Kama, the Hindu god of love.[1] Another legend attributes it to the Raja Rajeswari pose of the deity that signifies an absolute control over the land under the deity's control.[2] Legend has it that Kamakshi offered worship to a Shivalingam made out of sand, under a mango tree and gained Shiva's hand in marriage.

Festivals

Four worship services are offered each day. The annual festival falls in Spring, in the Tamil month of Masi, which runs from mid-March to mid-April. During this time the chariot festival (Ther) and lake festival, (Theppam) are held. Other festivals include Navaratri, Aadi and Aippasi Pooram, Sankara Jayanthi and Vasanta Utsavam in the Tamil month of Vaikasi. All Fridays are considered sacred, though the Fridays in the Tamil months of Adi (mid-July to mid-August) and Thai (mid-January to mid-February) are celebrated.

The Old Kamakshi Devi Temple

The original Kamakshi Devi Temple is what is presently known as Adi Peeteswari or the Adi Peeta Parameswari. This temple is just adjacent to the Kumarakottam, and is near to the presently famous Kamakshi Devi temple.
Adi Shankaracharya, the famous 8th-century CE scholar and saint, established the Sri Chakra at this original Kamakshi Devi temple in the trough-like structure in that shrine, This Sri Chakra soon became the All India famous Kamakoti Peeta. The Acharya's Lalitha Trishati Bhashya comments Kamakoti Peetam as Sri Chakra.
The Acarya changed the fierce form of worship into a sowmya form. The Devi in this original Kamakshi temple is called by various names like Kirtimati, Devagarbha in extant Tantric works like Tantrachudamani. She has four hands containing in each of them respectively, Ankusa, PAsa, Abhaya and a Kapala. This description corresponds to those extant old tantric works. Further, Girvanendra Saraswathi describes precisely this swaroopa as Kameswari.
Sundaramurthi Nayanar, the Saiva saint of the 12th century is aware of the Kamakottam. He in fact mentions that the Kamakottam has come in existence just at that time

The modern Kamakshi Devi Temple at Kanchi

The Siruthondar Puranam of Sekkilar Peruman, written during this time, is aware of both the temples and mentions the original temple as the Yoga Peeta and the present Kamakshi devi temple as Bhoga peetam. The reference to the present Kamakshi Devi as Aram Purappaval (bestower of boons)by Sekilar Peruman is noteworthy, as the present name of the street in which this new temple is located in Kanchipuram is called ArapanakAra Theru.
The present Kamakshi temple too, has a Sri Chakra which was established during the 16th Century by NrusimhAdvari, of the famous dathamAnji family. There is a stone inscription inside the new temple, near this Sri Chakra, which states this fact. It is noteworthy that Arunagirinathar a 15th Century Tamil Saint, sings in praise of the Goddess as devi of dark emarald complexion and the mother of Muruga of Kumarakottam. The Original Kamakshi Devi temple i.e. Adi PeeteswariKamakshi Devi temple is just adjucant to the Kumarakottam. Arunagirinathar mentions the Sri Yantra in the Kamakshi Devi temple, which can apply, during the 15th century, only to the original Adi Peeteswari Kamakshi Devi, which contained the Sri Chakra installed by Adi Shankara. Arunagirinathar does not make any reference to the new temple.
Also noteworthy is the fact that this new temple's legend considers the Bangaru Kamakshi at Thanjavur as Dharmadevi This is the metallic counterpart of the stone image of Dharmadevi, which is at present at Thiruparuthikunram (Jina Kanchi) to where it was removed from this present Kamakshi (Tara Devi) temple after the conversion of the Jain Tara Devi temple into Hindu Sakta tradition has become stronger. There is a stone inscription at the Jina Kanchi temple which explains this fact. There are strong evidences that Dharadevi was worshipped in the present day main shrine.

Tirukkalavanur

In the shrine of Kamakshi Amman close the sanctum, the Tirukalavanur Divya Desam, the temples dedicated to Lord Vishnu glorified by the 7th-10th century alwars(Tamil saint poets) is present. The temple faced west went to ruins and the deity is now placed inside the Kamakshi Amman temple. There are shrines over the vimana.[3]

Other Famous Kamakshi Temples in Tamilnadu

·          
    • Sri Aadhi Kamakshi Amman Temple,Thiruvarangam,Near to Paramakudi(16 km from paramakudi bus stand),Ramanathapuram District,[R.k]
    • Sri Kamakshi Amman Temple,Arappothu,Near to paramakudi,Ramanathapuram District,[


Kanchi - The Kamakotipuri Peetham

Kanchi, popularly known as Kanchipuram, and styled as Kacchi in Tamil classical literature, is a city of celebrity according to Bharavi, the poet 'Nagareshu Kanchi'. This city has been listed as one among the seven sacred cities of liberation (mokshapuris).
Kanchi is the only mokshapuri in peninsular India, the other six-Ayodha(Uttar Pradesh), Mathura(Uttar Pradesh), Maya or Hardwar(Uttar Pradesh), Kasi or Varanasi(Uttar Pradesh), Avantika or Ujjain (Madhya Pradesh) and Dwaraka (Gujarat) being situated north of the Vindhyas.
Puranas, Kavyas, inscriptions and historical works point out to the importance of the city from different angles. The Bhagavata Purana refers to Kanchi as 'Kamakoti-Puri Kanchi' (in the southern recensions of the Purana). Vallabha- charya, in his 'Subodhini' commentary on the Purana, styles the city as 'Kamakotipuri'.
In the northern texts of the Bhagavata, the city is given the name, Kamakoshnipuri Kanchi'. The Naishada Kavya of Sri Harsha speaks of a prince of Kanchi as present at the Svayamvara of Damayanthi and incidentally refers to the existence of the Yogesvara Linga at Kanchi.
Kanchi is regarded as one of the foremost Sakti Peethas of Bharat in Tantric works, one of which notes the Kamarajakhya Peetha at Kanchi as one of the three greatest Sakti seats. The word Kanchi literally means the gold ornament worn round the waist by women (girdle or odyanam).
The name Kanchi given to the city signifies that the city is in the central part of the Universe. The Meru Tantra speaks of Kanchi as the naval spot(Nabhisthana).
Some of the edicts of Ashoka refer to the existence of the kingdom of 'Satyaputta'(Satyaputra), besides those of the Chera, Chola and Pandya of the south. Apparently, the reference is to Thondai mandalam, with its capital at Kanchi.
There is a place called 'Satyavedu' on the northern outskirts of Thondaimadalam. Pugalendi, a great Tamil poet, speaks of the people of Thondaimandalam as those who will never speak untruth.
One of the several names borne by Kanchi city is 'Satyavaratakshetra'. From all these it will be easy to identify the kingdom of Satyaputra of the Asokan edicts as the territory around the Satyavratakshetra or Kanchi.
Kanchi, the Kacchi of Tamil classics, is spotlighted as and ancient city in classics. The Perumpanatru padai refers to Kanchi as Moodur i.e., and ancient city (11.408-411). The encyclopaedia work 'Visvakosa' acknowledges Kanchi as a great seat (Mahapeethasthan).
Kanchipuri is sacred to all Hindus - Saivite, Vaishnavite and Sakta alike. There are a number of temples, dedicated to Siva, Vishnu, Ganapati, etc., in the city, big and small and of architectural excellence.
The shrines of Ekambranatha, Varadaraja and Kamakshi are the most celebrated among these. The Kamakshi temple seems to be one of the most ancient temple of our land, since a verse is found in one of the old Tamil verses cited by Adiyarkunallar in his commentary on Silappadikaram (one of the five great Tamil classics) while dealing with Karikala's expedition up to the Himalayas.
The city has been described as the capital of various dynasties of rulers in historical accounts and inscriptions. Kanchi has been the capital of the imperial Pallavas, of Rajendra Chola I, of the later Telugu Chola rulers etc.
That the city abounds in temples of different styles of architecture and sculpture is standing proof of its having been the seat of kings of different periods of South Indian history.
One important point that strikes the shrewd observing pilgrim to Kanchi, is that the gopuras (towers) of almost all the important temples of the city, standing far and near, face the shrine of Sri Kamakshi. The processions (annual or periodical) of the Yatrotsavamurtis (icons taken in procession during festival days) of all the temples in this city are conducted only along the four principal streets (called Rajaveethis) around the temple of Sri Kamakshi.
It is of particular significance to find that there is no sanctum sanctorum (Garbhagruha) for the Devi in any of the Siva shrines-small or large-within the limits of Kanchi city. But once one gets outside the bounds of the city, one can find stone icons (Mulavigrahas) of Devi in all Siva temples, situated near to, or far away, from Kanchi.
The Kamakshivilasa-a Puranic teatise gives the reason for the above fact. It states that Sri Kamakshi Devi, while blessing Manmatha(the God of Love) after having been pleased with his penance, drew up to her 'Bilakasa - svarupa' (ethereal form in a cave) all the 'saktis' (divine powers of Devi) enshrined in all Devi shrines of the land.
Later, on the prayer of Brahma, the Creator, she vouchsafed that all Siva temples of the country, except those in Kanchi, which came to be known as 'Sivajitkshetra', may have Devi shrines. That part of Kanchi in which the shrine of Kamakshi is situated is called 'Kamakoshtam', in Sanskrit, and as 'Kamakottam' in Tamil.
A study of inscriptions in may a South Indian temple reveals that all Devi shrines inside Siva temples in south India have been called only as 'Kamakottams after the ' Kamakoshtam' of Kanchi.
Three of the 63 Saivite saints called Nayanmars - Tirunavukkarasar, Tirugnana-sambandar and Sundarar - have referred to the Kamakottam in their devotional songs. Of them, Sambandar has even spoken of 'Kanchi Kamakoti' - the 'Kamakoshatam' or the locality of the Kamakshi temple.
From all the information given in the fore going paragraphs, it is abundantly clear that only the Sakti in Kamakoshtam has permeated throughout the land, and the Sri Kamakshi is the central nucleus of Sakti.
Inside the Kamakshi shrine at Kanchi, there is the icon of Adivaraha, commonly known as 'Kalvar', identified as the Vishnu Devatamurti of one of the 108 sacred Vishnu Kshetras, (extolled by the Alwars) of the land.
The Bilakasa (mentioned earlier) is considered as having been spread under the entire Gayatri Mantap, in which stands the sanctum sanctorum of Sri Kamakshi. The Kanchi mahatmya speaks of the whole city as being permeated with the air of the Bilakasa.
According to ancient Sanskrit works like the Sivarahasya, the Markandeya Samhita, as per biographical accounts about Adi Sankara such as those of Anandagiri and Vuasachala, and the Keraliya, the Chidvilasiya and Madhaviya Sankara - Vokayas, and according to some other works such as Sankarabhyudaya and Patanjalicarita, it is clear that Sankara Bhagavatpada had an undeniable, intimate connection with Kanchi. Almost all of the aforesaid works refer to the consecration of the Sricakra before Devi Kamakshi by Sankaracharya.
Sivarahasya points to Kanchi as the place where Sankaracharya spent his last days and attained emancipation from mortal coils.
This idea is seen corroborated in more reliable chronological and historical information contained in the lists of successive gurus (pontifical preceptors) or Guruparampara stotra of Bharati Sannyasins (of the Tungabhadra region), published by Dr. Hultzch and from the information contained in the Guruparampara list of the Kudali Sringeri Math in far off Karnataka.
Sculptural evidence, by way of sculptures of Adi Sankaracharya in diverse poses in temples of Kanchi (both Vaishnavite and Saivite) and also in temples situated around Kanchi city, further confirms the theory mooted out in the verse quoted from Sivarahasya. It is rather curios to note that such Sankara sculptures are rare in other regions connected with the life-story of Sankara sculptures are rare in other regions connected with the life-story of Sankara and his activities.
That Sri Adi Sankaracharya established holy pontifical seats or Maths in different parts of Bharatadesa, to carry unto posterity the message of Advaita philosophy, the torch the was lit by him - is a well-known fact.

Tiru Parameswara Vinnagaram

Thiru Parameswara Vinnagaram is a Vishnu temple located in Kanchipuram. Its one of the 108 Divya Desam dedicated to the Lord Vishnu. It is also called the Vaikunta Perumal temple and is dedicated to Vishnu who also bears the name Vaikuntanathan.

Temple

The temple here is dedicated to Lord Paramapadanathan (Vaikunthanathan). There is a separate sannidhi for Thayar in the form of Vaikunthavalli Thayar. Sri Thirumangai Alvar has done Mangalasasnam in praise of the Lord here(10 Pasurams).

Construction

This temple has been constructed by the Pallava King Nandivarman II in the late 8th century. Pallavamallan was a worshipper of Vishnu and a great patron of learning. He renovated old temples and built several new ones. Among the latter was the Parameswara Vinnagaram or the Vaikunta Perumal temple at Kanchipuram which contains inscribed panels of sculpture portraying the events leading up to the accession of Pallavamalla to the throne. The great Vaishnava saint Thirumangai Alvar was his contemporary.[1]
Three sanctuaries host the image of Vishnu in different postures - seated (ground floor), lying (first floor; accessible to devotees only on ekadashi days) and standing (second floor; inaccessible to devotees). The logical and complex plan of the temple provided a prototype for the much larger shrines to be constructed all over Tamil Nadu. The external cloisters, for instance, with their lion pillars, are predecessors of the grand thousand pillared halls of later temples

Varadharaja Perumal Temple

Varadharaja Perumal Temple or Hastagiri or Attiyuran is a famous Hindu temple dedicated to Lord Vishnu located in the holy city of Kanchipuram, Tamilnadu, India. It is one of the Divya Desams, the 108 temples of Vishnu believed to have been visited by the 12 poet saints, or Alwars.[1] It is located in part of Kanchipuram called the Vishnu Kanchi that is a home for a lot of famous Vishnu temples, including this one. One of the greatest Hindu scholars of Vaishnava VisishtAdvaita philosophy, Ramanuja is believed to have resided in this temple.[2] The temple along with Ekambareswarar Temple and Kamakshi Amman Temple in Kanchipuram is called Mumurtivasam (abode of trio).[3] While Srirangam is referred to as ‘ The Koil’ and Tirupathi as the ‘Malai’ among Divya Desams, Kanchipuram Varadaraja Perumal temple is known as the ‘Perumal Koil’. This is one of the most sacred places for Vaishnavites

History

There is a belief that the temple was first built by the Pallava king Nandivarman II.[4] Varadharaja Perumal Temple was originally built by the Cholas in 1053[5] and it was expanded during the reigns of the great Chola kings Kulottunga Chola I and Vikrama Chola. In the 14th century another wall and a gopura was built by the later Chola kings. When a Mughul invasion was expected in 1688, the main image of the deity was sent to Udayarpalayam, now part of Tiruchirapalli District.[6] It was brought back with greater difficulty after the involvement of local perceptor who enlisted the services of general Todarmal.[6] Robert Clive, the British general during the colonial period visited the Garuda seva festival and presented a valuable necklace (now termed Clive Maharkandi) which is adorned during the special occasion every year.[6] During the war between mughal king Malikapur and Cheran King 'Ravivarman Kulasekaran', The cheran won the battle against kusru khan who is the captain under mughal raj in Kanchepuram with the blessings of Varadharaja Perumal. Later He celebrate the marriage function of EZHAMATHI (his daughter) with EZHAVAZHUTHI (his captain) in that temple before 18th century.

The Temple

The Temple is a huge one on a 23-acre (93,000 m2) complex and shows the architectural skills of ancient Vishwakarma Sthapathis in temple architecture and is famous for its holiness and ancient history. The temple has 3 outer precincts (prakaram) namely Azhwar Prakaram, Madai Palli Prakaram and Thiru Malai Prakaram.[7] There are 32 shrines, 19 vimanams, 389 pillared halls (most having the lion type yali sculpture)[8] and sacred sacred tanks some located outside the complex.[7][9]
The main sanctum faces west and can be entered through a 130 feet tall, 7-tiered rajagopuram (main gateway tower).[10] The eastern gopuram is taller than the western gopuram, which is contrasting to large temples where the rajagopuram is the tallest one.[10] One of the most famous architectural pieces in the temple is the huge stone chain sculpted in a single stone.[11] There is a 100 pillared hall[12] has sculptures depicting Ramayana and Mahabarathastands the masterpiece of Vijayanagara architecture.[7][11]
The shrine of Varadarajaswamy is on a small hillock 10m tall and a fleet of 24 stps, termed "Hasthagiri" and has murals of the late Vijayanagara empire is found on the ceiling.[7] Another significant thing about the temple are beautiful carved lizards and platted with gold, over the sanctum.[11][13] The vimana over the sanctum of Vradaraja Swami is called Punyakoti Vimanam and the one over Perundevi Thayar shrine is called Kalyana Koti Vimanam.[10]
Apart from the main stone idol, the temple has the wooden image of Varadarajaswamy preserved within a silver box in water pumped out every 40 years.[14] There is a shrine of Narasimha on the hillock.[7] The origin of the mask of Narasimha is mysterious and believed to possess inexplicable powers.[15]
In the second precinct downstairs contains four shrines, the important one of which is of Malayala Nachiar (Kerala consort), presumably built during the Chera kings in the early 14th century.[7]
The third precinct has the shrine of Goddess Perundevi Thayar - it is customary for devotess to visit the shrine first before visiting the Perumal shrine.[6] There are four small pillared halls identical in strcutre called Thulabara Mandapas built during the 1532 for a ceremony of Achutaraya of the Vijayanagara empire.[6]
As Lord Vishnu accepted requests of everyone and gave what they wanted, he came to be called ‘Varadar’(one who gives).

Legend

Indra, the king of celestial deities, after getting released from the curse of Goddess Saraswathi, installed the silver and golden lizards who were the witness of the ordeal.[10] Brahma performed a yagna here, which was washed away by the fast flowing river Vegavathi. The temple deity, Vishnu laid himself flat to stay the flow and the yagna was successfully performed. Vishnu emerged with brilliance of thousand Suns as Devarajaswamy and stayed here permananently.[10] As is the case with the association of South Indian temples with a sacred tree, the name of the temple, Attigiri is derived from Atti tree, considered sacred to Vaishnavas.[16]

Festival

The temple is famous for its huge umbrella used during festive occasion. During the bhramotsavam (major festival) in Vaigasi (May/June), thousands of people throng the temple and that increases at least by a two-fold during the garuda vahanam and ther festival (temple chariot).
On normal days the temple is generally free except for some locals and a few tourists.

Inscriptions

There are inscriptions dated 1532 CE (record 544 of 1919) indicating the gift of number of villages made by Achutaraya.[17] Vira Narasingaraya Saluva Nayaka who was directed by Achutaraya broke the royal order by gifting more lands to Ekambaranathar temple than the Varadaraja Swamy temple against the instruction of an equal gift to either of the temples. Achutaraya on hearing this equally distributed the lands to both the temples.[

Temple Administration

The pooja has been taken up Ayyangar community and the administration is carried out by Hindu Religious and Endowment of the Government of Tamil Nadu.[18]
The Thathacharyas are the custodians [5] of the Kanchipuram Perarulalan Kovil popularly known as Varadaraja Perumal temple. They are the Pradhana Acharya Purushas in the protocol to receive and deliver the temple honours. In retrospection Tirumalai Nambi's son Tirukkurukai Piran Pillan was ordained by Ramanuja himself as the first and foremost among the 74 Peetadhipathis to propagate Visishtadwaita philosophy after him. Pillan was also chosen by Ramanuja as the competent person to write the commentary on ``Tiruvaimozhi. The annotation of Tiruvaimozhi thus brought out by Pillan under the behest of Ramanuja is called the famous `Araiyarpadi' the first gloss in Manipravala, an elegant mixture of Tamil and Sanskrit words, on the Divya Prabhandam. After Pillan, Tirumalai Srinivasacharya Thathacharya in the fifth generation of Thathacharyas was installed by Vedanta Desika as the Sri Kariyam of the Devaraja Swamy Kovil. Since then the office of Sri Kariyam is institutionalised in the diligence and devotion of the Thathacharyas to the Varadaraja Perumal temple in Kanchipuram. Lakshmi Kumara Thatha Desikan inherited this mantle from his ancestors and made epoch making contributions to the temple annals. He was the Sri Kariya Durandhara - a phrase connoting absolute dedication and authority - of the temple affairs. Simultaneously he was also the Raja Guru of the Vijayanagar king Venkatapathi Deva Maharaj. In Ayengarkulam, a village named after him near Kanchipuram, he built a tank and temple to Sri Rama and Hanuman But in present period the temple is administrated by the Tamil Nadu Government through the Ministry of Hindu Religion and Charitable Endowments having the Thathachariars as the Honorary Trustees. There is a verdict going on in the Courts to re-establish the right of Administration entirely with the Thathachariar families as it was existing before 1975 A.D

Literary Mention

Vedanta Desika, the revered polymath next only to Ramanuja mentions the annual ten day festival celebrated in May.[6] In one of the verses, he graces the deity as under.
"He is the single root-source for this entire universe,
beginning with space,and all other elements;
like the pupil in the eye of the Vedas."[20]
Vedanta Desika, ( of Thooppul) visits Varadaraja Perumal once a year during the month of Puratasi(Sept-Oct). This is the only Divya Desam, where Desikar enters the Sanctum of Lord Varadaraja. No other Azhvaar has this privilege
Tyagaraja and Muthuswami Dikshitar, the celebrated composers of the 18th century created compositions on the festival.[6] Thirumangai Alvar - 4 Paasurams, Bhoothathalvar - 2 Paasurams and Peyalvar - 1 Paasuram
















Om Tat Sat
                                                        
(Continued...)                                                                                                                              



(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection

Posted by gopalakrishna Tuesday, November 20, 2012
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