50. Mount Abu
Mount Abu (
pronunciation (help·info)) is a popular hill station
in the Aravalli Range in Sirohi district
of Rajasthan
state in western India
near the border with Gujarat. The mountain forms a distinct rocky plateau
22 km long by 9 km wide. The highest peak on the mountain is Guru Shikhar
at 1,722 m (5,650 ft) above sea level. It is referred to as 'an oasis
in the desert' as its heights are home to rivers, lakes, waterfalls and
evergreen forests.
pronunciation (help·info)) is a popular hill station
in the Aravalli Range in Sirohi district
of Rajasthan
state in western India
near the border with Gujarat. The mountain forms a distinct rocky plateau
22 km long by 9 km wide. The highest peak on the mountain is Guru Shikhar
at 1,722 m (5,650 ft) above sea level. It is referred to as 'an oasis
in the desert' as its heights are home to rivers, lakes, waterfalls and
evergreen forests. History
The Gurjars and Arbuda Mountain
The Arbuda Mountains (Abu Parvat / Mount Abu) region is said to be original abode of the famous Gurjars. The association of the Gurjars with the mountain is noticed in many inscriptions and epigraphs including Tilakamanjari of Dhanpala.[1] These Gurjars (Gujars or Gujjars) migrated from Arbuda mountain region and as early as sixth century CE, they set up one or more principalities in Rajasthan and Gujarat. Almost all or a larger part of Rajasthan and Gujarat had been known as Gurjaratra (country ruled or protected by the Gurjars) or Gurjarabhumi (land of the Gurjars) for centuries prior to Mughal period.[2]The conquest of Mount Abu in 1311 CE by Rao Lumba of Deora-Chauhan dynasty brought to an end the reign of the Parmars and also marked the decline of Mount Abu. He shifted the capital city to Chandravati in the plains. After the destruction of Chandravati in 1405, Rao Shasmal made Sirohi his headquarters. Later it was leased by the British government from the then Maharaja of Sirohi for use as the headquarters of the resident to Rajputana (another name for Rajasthan).
Mythology
The ancient name of Mount Abu is Arbudaanchal. In the Puranas, the region has been referred to as Arbudaranya ("forest of Arbhuda") and 'Abu' is a diminutive of this ancient name. It is believed that sage Vashistha retired to the southern spur at Mount Abu following his differences with sage Vishvamitra. There is another mythology according to which a serpent named "Arbuda" saved the life of Nandi - Lord Shiva's bull. The incident happened on the mountain which is currently known as Mount Abu and so the mountain is named "Arbudaranya" after that incident which gradually became Abu.Tourist attractions
r centuries. The Mount Abu Wildlife Sanctuary was established in 1960 and covers 290 km² of the mountain.The mountain is also home to several Hindu temples, including the Adhar Devi Temple (also known as Arbuda Devi Temple), carved out of solid rock; the Shri Raghunathji Temple; and a shrine and temple to Dattatreya built atop the Guru Shikhar peak and a number of Jain temples including Dilwara Temples, a complex of temples carved of white marble that was built between the 11th and 13th centuries AD. The oldest of these is the Vimal Vasahi temple, built in 1021 AD by Vimal Shah and dedicated to the first of the Jain Tirthankaras and they include the Achaleswar Mahadev Temple (1412) and the Kantinath Temple (1513). It is also the location of the headquarters of the Brahma Kumaris.
The Achalgarh fort, built in the 14th century by Rana Kumbha of Mewar is nearby and at its center is the popular visitor attraction of the Nakki Lake. There is the Toad Rock on a hill near the lake.
The Durga temple, Ambika Mata Temple lies in a cleft of rock in Jagat, just outside Mount Abu town.
Climate
Summer Summer season prevails from mid of April to mid of June when average Maximum temperature remains around 36 °C. Therefore it will be better if you bring light cotton clothes. These clothes are fit for the summers of Mount Abu.Monsoon Due to its relief and geographical conditions, it rains well in Mount Abu during the monsoons. During the rainy season even the temperature falls down. Normal summer clothing will do. It is wiser to carry an umbrella in order to avoid being caught at the wrong side of monsoon.
Winter Winters are cool in Mount Abu, with mercury hovering around 16 °C to 22 °C. Nights are really chilly and average night temperature is around 4 to 12 °C. Nevertheless, there are instances when the temperature has dipped to as low as −2 to −3 °C. Heavy winter clothing is preferable. You can include long coats and outsiders in your luggage. In daytime, light pullovers are sufficient.
Dilwara Temples
The Jain Dilwara temples of India are located about 2½ kilometers from Mount Abu, Rajasthan's only hill station. These temples built by Chalukya[1][2] between the 11th and 13th centuries AD are world famous for their stunning use of marble. The five legendary marble temples of Dilwara are a sacred pilgrimage place of the Jains. Some consider them to be one of the most beautiful Jain pilgrimage sites in the world. The marble temples have an opulent entranceway, the simplicity in architecture reflecting Jain values like honesty and frugality. The temples are in the midst of a range of forested hills. A high wall shrouds the temple complex.Although the Jains built some beautiful temples at other places in Rajasthan, some believe that none come close to these in terms of architectural perfection. The ornamental detail spreading over the minutely carved ceilings, doorways, pillars and panels is simply marvellous.
For the people who come to perform puja here, there are facilities to bathe and get ready,which is mandatory to perform puja to the idol. The facilities use passive solar power to heat up the water for bathing and other things. Guided tour hours for tourists are posted outside the temple.
Five Unique Temples of Dilwara
There are 5 temples in all, each with its own
unique identity. Each is named after the small village in which it is located.
These are:
- Vimal Vasahi, dedicated to the first Jain Tirthankara, Rishabha.
- Luna Vasahi, dedicated to the 22nd Jain Tirthankara, Neminatha.
- Pithalhar, dedicated to the first Jain Tirthankar, Rishabha
- Khartar Vasahi, dedicated to the 23rd Jain Tirthankara, Parshva.
- Mahavir Swami, dedicated to the last Jain Tirthankara, Mahavira.
Vimal Vasahi Temple
This temple carved entirely out of white marble was built in 1021 by Vimal Shah, a minister of Bhimidev I, the Chalukya[3] King (Solanki Maharaja) of Gujarat. The temple is dedicated to Lord Rishabha. The temple stands in an open courtyard surrounded by a corridor, which has numerous cells containing smaller idols of the Tirthankaras. The richly carved corridors, pillars, arches, and 'mandaps' or porticoes of the temple are simply amazing. The ceilings feature engraved designs of lotus-buds, petals, flowers and scenes from Jain and Hindu mythology.The Rang manda is a grand hall supported by 12 decorated pillars and nicely carved out arches with a breathtaking central dome. On the pillars are carved female figurines playing musical instruments and 16 Vidhyadevis, or the goddesses of knowledge, each one holding her own symbol which is believed to be memorial of victorious Brahma Kumaris follower from last Kalpa.
The Navchowki is a collection of nine rectangular ceilings, each one containing beautiful carvings of different designs supported on ornate pillars. The Gudh mandap is a simple hall once you step inside its heavily decorated doorway. Installed here is the idol of Adi Nath or Lord Rishabdev, as he is also known. The mandap is meant for Aarti to the deity. The Hastishala (Elephant Cell) was constructed by Prithvipal, a descendant of Vimal Shah in 1147-49 and features a row of elephants in sculpture.
Luna Vasahi
The Luna Vashi temple is dedicated to Lord Neminath. This magnificent temple was built in 1230 by two Porwad brothers - Vastupal and Tejpal - both ministers of a Virdhaval, the Vaghela ruler of Gujarat. The temple built in memory of their late brother Luna was designed after the Vimal Vashi temple. The main hall or Rang mandap features a central dome from which hangs a big ornamental pendent featuring elaborate carving. Arranged in a circular band are 72 figures of Tirthankars in sitting posture and just below this band are 360 small figures of Jain monks in another circular band. The Hathishala or elephant cell features 10 beautiful marble elephants neatly polished and realistically modelled.The Navchowki features some of the most magnificent and delicate marble stone cutting work of the temple. Each of the nine ceilings here seems to exceed the others in beauty and grace. The Gudh mandap features a black marble idol of the 22nd Jain Tirthankar Neminatha. The Kirthi Stambha is a big black stone pillar that stands on the left side of the temple. The pillar was constructed by Maharana Kumbha of Mewar. The remaining three temples of Dilwara are smaller but just as elegant as the other two.
Pittalhar Temple
This temple was built by Bhama Shah kavdia [Rajasthan]. A massive metal statue of first Jain Tirthankara Rishabha Dev (Adinath), cast in five metals, is installed in the temple. The main metal used in this statue is 'Pital' (brass), hence the name 'Pittalhar'. The Shrine consists of a main Garbhagriha, Gudh mandap and Navchowki. It seems that the construction of Rangmandap and the corridor was left unfinished. The old mutilated idol was replaced and installed in 1468-69 AD weighing 108 maunds (about 40 quintals or four metric tons) according to the inscription on it. The image was cast by an artist 'Deta' which is 8 ft (2.4 m). high, 5.5 ft (1.7 m). broad and the figure is 41 inches (1,000 mm) in height. In Gudh Mandap on one side, a big marble Panch-Tirthi sculpture of Adinath is installed.Parshvanatha Temple
This temple, dedicated to Lord Parshvanath, was built by Mandlik and his family in 1458-59 It consists of a three storied building, the tallest of all the shrines at Dilwara. On all the four faces of the sanctum on the ground floor are four big mandaps. The outer walls of the sanctum comprise beautiful sculptures in gray sandstone, depicting Dikpals, Vidhyadevis, Yakshinis, Shalabhanjikas and other decorative sculptures comparable to the ones in Khajuraho and Konark.Mahavir Swami Temple
This is a small structure constructed in 1582 and dedicated to Lord Mahavira. There are pictures on the upper walls of the porch painted in 1764 by the artists of sirohiBrahma Kumaris World Spiritual University
Brahma Kumaris World Spiritual University (BKWSU) or Prajapita Brahma Kumaris Ishwariya Vishwa Vidyalaya is a monastic, renunciate[1] millenarian[2][3] new religious movement (NRM) of Indian origin. It teaches a form of meditation[1] adherents called Raja Yoga, but which differs from the classical Raja Yoga described by Patanjali [1][4] and is believed to be derived from teachings given directly through God & mediumship.The aim of the BKWSU is to prepare the member meditators to help the humanity in the difficult time of upcoming chaos. Their slogan is "World transformation through self-transformation". However critics say that members also believe that by doing selfless world service they will receive a good status in the God's kingdom (a common concept in most religions). The members of Brahma Kumaris also believe that they will be reborn amongst a small world population of 900,000 in the upcoming Golden Age and enjoy thousands of years of peace and prosperity on earth
History
The organisation was estabilished in Hyderabad, Sindh in the 1930s by the founder known as "Dada Lekhraj" and later known as "Brahma Baba" to his followers. He was a Diamond merchant [5] Dada Lekhraj (Brahma Baba) retired from his business with assets of 1,000,000 Indian rupees[6] to turn to spirituality after having a series of revelations (believed to have visions directly from God). After late Dada Lekhraj, the spiritual knowledge is obtained though "divine revelations" and "divine visions" by sisters who channels messages. This includes knowledge on the basic concepts of soul, God, World, Time, Space, Karma, Mukti, Jeevanmukti, Heaven, Hell, Creation, Sustenance, Destruction, various Yugas, Maya and its various forms, the original pre-historic true Yoga-Meditation, the inculcation of divine virtues and the methodology to practise them.[7] Lekhraj started holding satsangs which attracted many people and the group became known as Om Mandali.
In 1937, he named some of his followers to a managing committee, then reportedly transferred his fortune to the committee.[8] Several women joined Om Mandali, and contributed their wealth to the association as well.[6]
In early days, some members of the local Sindhi people reacted unfavorably to this movement because women were given an elevated status. Many young married Sindhi women attended his ashram and were being encouraged to take vows of celibacy, so the Om Mandali was accused of breaking up families.[9][10]
Some Hindu members of the Sindh Assembly threatened to resign unless the Om Mandali was outlawed. So, the Sindh Government used the Criminal Law Amendment Act of 1908 to declare the Om Mandali an unlawful association.[6] Under further pressure from the Hindu leaders in the Assembly, the Government also ordered the Om Mandali to close and vacate its premises.[11] The Om Mandali successfully appealed against the Government order in court.
In April 1950, after the partition of India, the Brahma Kumaris moved to Mount Abu in India, saying that they had been instructed by God to do so.[5] After Dada Lekhraj's (Brahma Baba) death in 1969, his followers expanded the movement to other countries. According to the Encyclopedia of New Religious Movements,[21] in 2000, about 450,000 people were affiliated with the Brahma Kumaris, but many were probably not committed to the group's worldview. The Encyclopedia stated:
Since the [Brahma Kumaris] University spread to Western societies it has increasingly accommodated people with little interest in its theodicy but attracted to the practical applications of BK spiritual practices. The community service programmes of the 1980s and 1990s stimulated creative renderings of BK meditation as a tool for psychological healing and eclectic spiritual exploration. The casual participants whom the BKs have attracted in this way probably made up the vast majority of the 450,000 people on the University's records at the turn of the 20th to 21st century
51. Mount Kailash
Mount
Kailash (also Mount Kailas; (Tibetan:
, Kangrinboqê or Gang Rinpoche;
simplified Chinese:
冈仁波齐峰, Gāngrénbōqí fēng) is a peak in the Kailas Range (Gangdisê
Mountains), which are part of the Transhimalaya
in Tibet. It lies near the source of some of the longest rivers in Asia: the Indus River,
the Sutlej River
(a major tributary of the Indus River), the Brahmaputra River,
and the Karnali River (a tributary of the Ganges River).
It is considered a sacred place in four religions:
Bön, Buddhism,
Hinduism
and Jainism.
The mountain lies near Lake Manasarowar and Lake Rakshastal
in Tibet
Nomenclature, orthography and etymology
The mountain is known as Kailāsa (कैलास) in Sanskrit.[1][2] The word may be derived[citation needed] from the word kēlāsa (केलास) which means "crystal".[3] In his Tibetan-English dictionary, Chandra (1902: p. 32) identifies the entry for 'kai la sha' (Tibetan: , Wylie: kai la sha) which is a loan word from Sanskrit 'kailāsa' (Devanagari: कैलास).[4]The Tibetan name for the mountain is Gangs Rin-po-che. Gangs or Kang is the Tibetan word for snow peak analogous to alp or himal; rinpoche is an honorific meaning "precious one" so the combined term can be translated "precious jewel of snows".
"Tibetan Buddhists
call it Kangri Rinpoche; 'Precious Snow Mountain'. Bon texts have many names:
Water's Flower, Mountain of Sea Water, Nine Stacked Swastika Mountain. For Hindus,
it is the home of the mountain god Shiva
and a symbol of his power symbol om; for Jains it is where their first leader
was enlightened; for Buddhists, the navel of the universe; and for adherents of
Bon, the abode of the sky goddess Sipaimen."[5]
Another local name for the mountain is Tisé (Tibetan: ) mountain, which derives from ti
tse in the Zhang-Zhung language, meaning "water
peak" or "river peak", connoting the mountain's status as the
source of the mythical Lion, Horse, Peacock and Elephant Rivers, and in fact
the Indus, Yarlung Tsangpo/Dihang/Brahmaputra,
Karnali
and Sutlej
all begin in the Kailash-Lake Manasarovar region.Religious significance
In Hinduism
According to Hinduism, Lord Shiva, the destroyer of ignorance and illusion, resides at the summit of a legendary mountain named Kailāsa, where he sits in a state of perpetual meditation along with his wife Pārvatī.According to Charles Allen, one description in the Vishnu Purana of the mountain states that its four faces are made of crystal, ruby, gold, and lapis lazuli.[7] It is a pillar of the world and is located at the heart of six mountain ranges symbolizing a lotus.[7]
The ancient Koneswaram temple of Trincomalee is heralded as "Dakshina Kailasam"/"Then Kailasam" (Kailash of the South) because it lies on exactly the same longitude as Mount Kailash and due to its pre-eminence in Saivite belief. Koneswaram's early black granite rock-cut architectural style shared similarities to famous Kailasanathar Temples of the subcontinent, named after the mountain peak. Koneswaram's traditional history and legends were compiled into the Tamil corpus Tevaram and the Sanskrit treatises Dakshina Kailasa Puranam — Sthala Puranam of Koneswaram, written in 1380 by Jeyaveera Cinkaiariyan, and the Dakshina Kailasa Manmiam — three chapters of the Skanda Puranam of unknown antiquity — manuscripts of which have been discovered and dated from the 5th — 7th century.[8][9]
Many of the Kailasanathar temple's sculptures and relics depict episodes relating to Lord Shiva and Maa Parvati, including Ravana's tale. (Ravana was a devotee of Lord Shiva. Ramayana does not document Ravana shaking the mountain.) Ravana's mother had fallen ill. As they were great Lord Shiva devotees, he had attempted to carry the temple on his back to bring it closer to his mother. Shiva, being stunned by his boldness, had blessed him with immortality as Ravana had passed Lord Shiva's test of devotion.[10]
In Jainism
In Jainism, Kailash is also known as Meru Parvat or Sumeru. Ashtapada, the mountain next to Mt.Kailash is the site where the first Jain Tirthankara, Rishabhadeva, attained Nirvana/moksa (liberation).[11] (The authenticity of Mount Kailash being Mount Ashtapada is highly debated.)[12]In Buddhism
Tantric Buddhists believe that Mount Kailash is the home of the Buddha Demchok (also known as Demchog or Chakrasamvara),[13] who represents supreme bliss.There are numerous sites in the region associated with Guru Rinpoche (Padmasambhava), whose tantric practices in holy sites around Tibet are credited with finally establishing Buddhism as the main religion of the country in the 7th–8th century CE.[14]
It is said that Milarepa (c. 1052-c. 1135 CE), champion of Tantric Buddhism, arrived in Tibet to challenge Naro Bön-chung, champion of the Bön religion of Tibet. The two magicians engaged in a terrifying sorcerers' battle, but neither was able to gain a decisive advantage. Finally, it was agreed that whoever could reach the summit of Kailash most rapidly would be the victor. While Naro Bön-chung sat on a magic drum and soared up the slope, Milarepa's followers were dumbfounded to see him sitting still and meditating. Yet when Naro Bön-chung was nearly at the top, Milarepa suddenly moved into action and overtook him by riding on the rays of the sun, thus winning the contest. He did, however, fling a handful of snow on to the top of a nearby mountain, since known as Bönri, bequeathing it to the Bönpo and thereby ensuring continued Bönpo connections with the region.[15]
[16][17]
In Bön
The Bön, a religion which predates Buddhism in Tibet, maintain that the entire mystical region and the nine-story Swastika Mountain are the seat of all spiritual power.Pilgrimage
Every year, thousands make a pilgrimage to Kailash, following a tradition going back thousands of years. Pilgrims of several religions believe that circumambulating Mount Kailash on foot is a holy ritual that will bring good fortune. The peregrination is made in a clockwise direction by Hindus and Buddhists. Followers of the Jain and Bönpo religions circumambulate the mountain in a counterclockwise direction. The path around Mount Kailash is 52 km (32 mi) long.
Some pilgrims believe that the entire walk around Kailash should be made in a single day, which is not considered an easy task. A person in good shape walking fast would take perhaps 15 hours to complete the 52 km trek. Some of the devout do accomplish this feat, little daunted by the uneven terrain, altitude sickness and harsh conditions faced in the process. Indeed, other pilgrims venture a much more demanding regimen, performing body-length prostrations over the entire length of the circumambulation: The pilgrim bends down, kneels, prostrates full-length, makes a mark with his fingers, rises to his knees, prays, and then crawls forward on hands and knees to the mark made by his/her fingers before repeating the process. It requires at least four weeks of physical endurance to perform the circumambulation while following this regimen. The mountain is located in a particularly remote and inhospitable area of the Tibetan Himalayas. A few modern amenities, such as benches, resting places and refreshment kiosks, exist to aid the pilgrims in their devotions. According to all religions that revere the mountain, setting foot on its slopes is a dire sin. It is claimed that many people who ventured to defy the taboo have died in the process[citation needed]. It is a popular belief that the stairways on Mount Kailash lead to heaven.Following the political and border disturbances across the Chinese-Indian boundary, pilgrimage to the legendary abode of Lord Shiva was stopped from 1954 to 1978. Thereafter, a limited number of Indian pilgrims have been allowed to visit the place, under the supervision of the Chinese and Indian governments either by a lengthy and hazardous trek over the Himalayan terrain, travel by land from Kathmandu or from Lhasa where flights from Kathmandu are available to Lhasa and thereafter travel over the great Tibetan plateau by car. The journey takes four night stops, finally arriving at Darchen at elevation of 4,600 m (15,100 ft), small outpost that swells with pilgrims at certain times of year. Despite its minimal infrastructure, modest guest houses are available for foreign pilgrims, whereas Tibetan pilgrims generally sleep in their own tents. A small regional medical center serving far-western Tibet and funded by the Swiss Ngari Korsum Foundation was built here in 1997.
Walking around the holy mountain—a part of its official park—has to be done on foot, pony or yak, taking some three days of trekking starting from a height of around 15,000 ft (4,600 m) past the Tarboche (flagpole) to cross the Drölma pass 18,200 ft (5,500 m), and encamping for two nights en route. First, near the meadow of Dirapuk gompa, some 2 to 3 km (1.2 to 1.9 mi) before the pass and second, after crossing the pass and going downhill as far as possible (viewing Gauri Kund in the distance
Mountaineering
Although Mount Kailash has never been climbed, a number of mountaineers have prospected the mountain with a view to climbing it. In 1926, Hugh Ruttledge studied the north face, which he estimated was 6,000 ft (1,800 m) high and "utterly unclimbable"[18] and thought about an ascent of the north-east ridge, but he ran out of time. Ruttledge had been exploring the area with Colonel R. C. Wilson, who was on the other side of the mountain with his Sherpa named Satan. According to Wilson, Satan told Wilson, "'Sahib, we can climb that!' ... as he too saw that this [the SE ridge] represented a feasible route to the summit."[19] Further excerpts from Wilson's article in the Alpine Journal (vol. 40, 1928) show that he was utterly serious in his intention to climb Kailash, but, as with Ruttledge, he ran out of time.Herbert Tichy was in the area in 1936, attempting to climb Gurla Mandhata. When he asked one of the Garpons of Ngari whether Kailash was climbable, the Garpon replied, "Only a man entirely free of sin could climb Kailas. And he wouldn't have to actually scale the sheer walls of ice to do it – he'd just turn himself into a bird and fly to the summit."[20]
Reinhold Messner was given the opportunity by the Chinese government to climb the mountain in the 1980s but he declined.[21] In 2001 the Chinese gave permission for a Spanish team led by Jesus Martinez Novas to climb the peak, but in the face of international disapproval the Chinese decided to ban all attempts to climb the mountain.[22] Messner, referring to the Spanish plans, said, "If we conquer this mountain, then we conquer something in people's souls ... I would suggest they go and climb something a little harder. Kailas is not so high and not so hard."
51A. Kinnaur Kailash
The Kinnaur Kailash (locally known as Kinner Kailash) is a
mountain in the Kinnaur
district of the Indian
state Himachal Pradesh. The Kinnaur Kailash has a
height of 6500 meters and is considered as sacred by both Hindu and Buddhist
Kinnauris. This mountain is sometimes confused with the Mount Kailash
in Tibet. The Kinnaur Kailash Range borders the district of Kinnaur
in the south and is dominated by the Kinnaur Kailash (elevation- 6349m) and
Jorkanden (elevation- 6473m) peaks. The pass accessible on the trek is the
Charang La at an altitude of 5300m.[1]
It is considered as the toughest trekk in Himachal Pradesh.
Legend
AS per legend this shrine too finds its presence since the time of bhasmasur(the Deadly Asur/demon who got a boon/vardan from lord shiva that whoso ever's head will be touched by him, will be turned into bhasma or ashes .Seeing the powerful effects of this boon he tried to bhasam lord Shiva .Lord shiva kept on hiding from place to place and finally came to this place lord shiva resided here for some time medetating lord vishnu.Finally lord vishnu helped him by killing the demon .The Shrine is filled with amazing ora and one can feel itKinnaur district
Kinnaur is one of twelve administrative districts in the Indian state of Himachal Pradesh, India. The district is divided into three administrative areas – Pooh, Kalpa, and Nichar – and has five tehsils (counties). The administrative headquarter of Kinnaur district is at Reckong Peo. From here Sangla valley, and district headquarters Recong Peo, Kalpa, Kinnaur Kailash, considered to be the abode of Lord Shiva, can be viewed. As of 2011 it is the second least populous district of Himachal Pradesh (out of 12), after Lahaul and Spiti.[1]As the region was inaccessible, there was very little interaction with people from the plains and, therefore, the ancient Hindu texts considered mystical Kinnars as halfway between humans and gods.
General
Kinnaur, surrounded by the Tibet to the east, is in the northeast corner of Himachal Pradesh, about 235 km (146 mi) from the state capital, Shimla. It has three high mountains ranges, namely, Zanskar, Himalayas and Dhauldhar that enclose valleys of Sutlej, Spiti, Baspa and their tributaries. The slopes are covered with thick wood, orchards, fields and picturesque hamlets. The much religious Shivling lies at the peak of Kinnaur Kailash mountain. The district was opened for the outsiders in 1989. The old Hindustan-Tibet Road passes through the Kinnaur valley along the bank of river Sutlej and finally enters Tibet at Shipki La pass.It is not only the scenic beauty which appeals to the young and old alike but also the life styles of the people, their culture, heritage, customs and traditions. The people have strong culture and beliefs, generally follow Buddhism and Hinduism, believing the Pandavas came and resided in the land while in the exile. Thousands-year-old monasteries still exist in the area. Buddhists and Hindus live in harmony symbolising the traditional brotherhood and friendship of the people of both the faiths. Apples, chilgoza (chestnut) and other dry fruits are grown here. The high terrain here facilitates adventures and sports. Trekking routes include the 'Parikarma of Kinnaur Kailash'.
Climate
Most of Kinnaur enjoys a temperate climate due to its high elevation, with long winters from October to May, and short summers from June to September. The lower parts of the Sutlej Valley and the Baspa Valley receive monsoon rains. The upper areas of the valleys fall mainly in the rain-shadow area. These areas are considered to be arid regions, similar to the climate of Tibet. Central Asian landscape are common.Religion
The people of lower Kinnaur are largely Hindu. Their most important gods and goddess are Durga (Chandi), Bhairon, Usha (Ukha), Narayan, Vishnu, Badrinath and Bhimakali. The Chamang and Domang have their favorite deities such as Nag Devta. In addition, each village has its presiding deity.The inhabitants of middle Kinnaur are Buddhist as well as Hindu. The important Hindu deities of middle Kinnaur include Chandi, Gauri Shankar, Kansa and Narayanjee. Dabla, the local god of Kanam village, has certain features traditionally associated with the Bon religion. The image of Dabla is installed along with those of Buddha and Guru Rinpoche (Padmasambhava) in one of the monasteries at Kanam.
The religion of upper Kinnaur is mostly Tibetan Buddhist. Almost every village has a monastery with monks recruited from amongst the Rajput (Kanet).
Hinduism is the main religions in the district followed by Tibetan Buddhism, although Bön is also practised. These three religions have undergone religious mixing, along with some indigenous shamanistic practices. One can see some Buddhist influences on the Hindu religion in Lower Kinnaur, the mixing of Buddhist and Hindu beliefs in varying degrees in Middle Kinnaur, and even the influence of Hinduism on Buddhism in Pooh of Upper Kinnaur. However, Buddhist Hangrang remains largely untouched by Hindu influence.
One can see Hindu gods being worshipped side by side with Buddhist deities in Buddhist and Hindu temples, especially in Middle Kinnaur. Dabla, one of the major Bön deities, is greatly revered by the Kinners in the area. Folk Hindu gods are also worshipped in Middle and Lower Kinnaur. These include the Durga (locally known as Chandi, Narayan, Vishnu) and many other folk Hindu–animist gods. Folk deities play a major role in the daily life of the Kinners.
Superstitions concerning animist ghosts such as Banchir, Rakshas, and Khunkch also play an important role in the belief system of the Kinners. Pujas and horns of domestic animals are used to ward off the evil spirits, in order to bring good luck.
Buddhist lamas play an important role in the daily life of the Kinners, and young monks of Upper and Middle Kinnaur are trained from a young age in conducting religious ceremonies, devoting their lives to Lamaism and learning to read Tibetan scriptures and Buddhist doctrines. When they become Lamas (male monks) and Chomos (female nuns), they are given religious duties, which include presiding over the religious and secular affairs of the Kinners. They are generally divided into two groups, namely, the celibate Gyolang, who shave their heads, and the non-celibate Durpu, who do not shave their heads.
The Kinnaur Kailash is the most sacred mountain for most Kinners. Every year it is visited by thousands of locals on religious pilgrimages known as Yatra, Hindu and Buddhist alike.
"It is said that two great Rishis (Saints) from Satyuga will reincarnate in Kalyuga in Kinnaur to spread goodwill and some wits in Kinnauri people. These two saints will have birth near Nichar Valley and Akpa. Though these two saints will be devoid of any wits in this yuga but one of their "mitra" will take care of them and help them to shape the life of Kinnauri people."
According to myth, the Kinners are descendants of the Pandavas: beings halfway between men and gods that possess supernatural powers. They also claim descent from the Rajput, Khosias, and Beru castes.
History
Little is known about the history of Kinnaur, except for the fact that it was once known as Kanaurra or Kinnaura. There are, however, legends and myths among the inhabitants.It is known that the area was placed under the control of the Magadha kingdom, followed by the Mauryan Empire during the 6th century BCE, which was then inhabited mainly by the Kirata, Kamboja, Panasika, and Valhika. Kinnaur also came under the influence of the Guge kingdom of Tibet between the 9th and 12th centuries.
Kinnaur was later divided into seven parts, known as Sat Khund. Conflicts in the region eventually gave rise to the formation of many small chiefdoms, which fought amongst one another for power. These struggles also included the neighbouring Bhotes. Several forts from this time, including Labrang, Moorang, and Kamru, serve as evidence of the region's history of conflict, which lasted until Emperor Akbar conquered the area. Akbar's conquest resulted in the incorporation of the Kinnaur valley into the Mughal Empire.
After the collapse of the Mughal Empire, the Kinnaur valley, then known as Chini Tehsil, played an influential role. When its dominant rôle in the region lapsed, it was merged to form part of the then Mahasu district. By 1960, political, ethnic, and cultural considerations led to the area being reorganised, forming the present Kinnaur district. In 1975 an earthquake struck the region.
Culture of Kinnaur is Tribal and fraternal polyandry is still present. This practice of polyandry was introduced in old times to balance survival as cultivated land is less and family planning was unheard. But with change of time and impact of education, now it is found it traces.
52. Mukhalingam
Mukhalingam or Srimukhalingam (Telugu: ముఖలింగం) is a village panchayat in Jalumuru mandal of Srikakulam district, Andhra Pradesh, IndiaJalumuru mandal is bordered by Narasannapeta, Sarubujjili, Saravakota and Kotabommali mandals of Srikakulam district.
Shiva temple
The Srimukhalingeswara Temple, one of the popular Shiva temples, is located at Sri Mukhalingam.Sri Mukhalingam is one of the famous Hindu piligrimage centers in Andhra Pradesh. Sri Mukhalingam was also capital of Eastern Ganga kings of Kalinga (ancient Orissa). The temple of Srimukhalingam was built by Kamarnava II in 8th century AD of the Eastern Ganga dynasty.[3] It is beautiful place located on the banks of River Vamsadhara.
Nearest Railway station to Sri Mukhalingam is Urlam.
There is a post office in Mukhalingam.
53. Narayanalayam
(Guruvayur Temple)
The "presiding" deity in the Sri Kovil of the Guruvayur Sri Krishna Temple is Vishnu. He is currently worshipped (the "puja") according to routines laid down by Adi Shankara and later written formally in the tantric way, the inter-religious spiritual movement that arose in medieval India, by Cennas Narayanan Nambudiri (born in 1427). The Cennas Nambudiris are the hereditary tantris of the Guruvayur Temple.[3] The temple (puja) routines are strictly followed. The tantri is available full-time at the Temple to ensure this. The Melsanti (Chief Priest) enters the sanctum sanctorum at 2:30 in the morning and does not drink anything up to the completion of "noon worships" at 12:30 PM.[4] The Vedic traditions being followed at this temple with absolute perfection is the hallmark of the Guruvayur temple. It is important to note here that, even though the shrine is considered to be one of the holiest spots for Vaishnavites, the temple is not a part of the famous 108 Holy Temples.
History
Pre-Colonial history
According to legends, the deity worshipped here is more than 5000 years old.[5] But there are no historical records to establish it. In 14th century, "Kokasandesam" (a Tamil literary work), references to a place called Kuruvayur are made. As early as the 16th century (fifty years after Narayaniyam was composed) many references to Kuruvayur are seen. In ancient Dravidian languages, "kuruvai" means "sea", hence the village on the Malabar Coast may be called Kuruvayur. The earliest temple records date back to 17th century. The earliest mention of the many important Vishnu temples of Kerala are found in the songs of Alwars, Tamil saints, whose time-line is not exactly fixed.[6] Mamankam was a very famous local event at Tirunavaya, on the bank of Bharatappuzha. The battles between the Calicut under Zamorins and Valluvanad popularised Guruvayur Temple. Due to the prolonged battles, people across the riverbank started preferring Guruvayur. Even the Zamorin of Calicut become a devotee and thus his subjects followed him. The central shrine that see today is said to have been rebuilt in 1638 AD. "Viswabali" was performed later to propitiate all the spirits, good and bad. By the end of 16th century Guruvayur had become most popular pilgrimage centre in Kerala.[7]Guruvayur in Colonial age
In 1716, the Dutch raided Guruvayur. They looted treasures, gold of the flagstaff, and set fire to the Western Tower. It was later rebuilt in 1747. In 1755, the Dutch in war with the Zamorin of Calicut destroyed Trkkunavay temple and the Brahmins fled from there. Later the Calicut become the trustee of both Guruvayur and Trkkunavay, and also became their Sovereign Protector ("Melkkoyma")In 1766, Hyder Ali of Mysore captured Calicut and then Guruvayur. To not to demolish the Hindu temple at Guruvayur using force, Mysore demanded 10,000 fanams from the authorities, which was paid. On the request of Governor of Malabar, Shrinivasa Rao, Hyder Ali granted a devadaya (free gift) and the temple at Guruvayur was saved from destruction.
In 1789, Tipu Sultan marched to Malabar. Apprehending the destruction of the temple at Guruvayur, the idol of Hindu god worshiped was hidden from Mysore army underground. Moreover, the Utsava deity was taken to Ambalapuzha by Mallisseri Namboodiri and Kakkad Othikkan. Later the deity of the god was moved from Ambalappuzha to Mavelikkara. Tipu Sultan destroyed the smaller Hindu shrines and set fire to the temple, but it was saved due to rain. The hidden deity of the god and the Utsava deity were brought back to the temple at Guruvayur on 17 September 1792. But the daily worships and routines of the Hindus associated with this deity and temple were seriously affected.[7]
Ullanad Panikkars rescued and looked after the temple from 1825 to 1900. Like Cempakasseri Nambudiri and Desavarma Nambudiri, Panikkars offered everything from service to property. Thus with their help daily puja and annual festivals were once again restored. From 1859 to 1892, the Cuttambalam, the Vilakkumatam, the Koottambalam and Sasta shrine were renovated and roofed with copper sheeting. In 1900, Konti Menon, as a manager fixed the hours of worship and led the drive to keep the temple premises clean. He set up the big bell and reconstructed Pattayappura (granary). In 1928, Calicut once again became the administrator of Guruvayur.[7]
Post-Colonial age
Fire of 1970
On November 30, 1970, a massive fire broke out in the temple. It began from the western chuttambalam (circumambulatory temple) and raged all around for five hours, but the Sri Kovil (sanctum sanctorum), the main deity, sub-shrines of Ganesha, Ayyappa, Bhagavati and flagstaff remained unaffected. People from all walks of life, irrespective of age and caste fought the fire. Later, the temple was once again built. This shocking incidence of fire took place on 29 November during the season of Ekadasi Lighting. On this day Lighting was celebrated on a grand scale and all the lamps in the Vilakkumatham were lighted. After Siveli procession, the function came to an end and the gates of Gopuram were closed. Around 1.00 am, somebody in the immediate neighbourhood near the western chuttambalam saw a blaze from within the Temple. Roused by the news, the whole lot of people, irrespective of caste, colour or creed rushed to the Temple and joined in fighting the fire with water and sand. Later, the fire force units of Ponnani, Trichur and Fertilisers and Chemicals Travancore arrived and started fighting the fire which seems to have started from the western Vilakkumatam. It was brought under control by 5.30 am. Seeing the uncontrollable fire, the authorities had already removed the valuables from the Sreekovil. The Ganapathy deity, Sastha deity and the main deity of Lord Guruvayurappan were shifted to the Koothambalam and then to a safer place, the residence of the Tantri. The fire gutted the whole of chuttambalam, the entire Vilakkumatam on the west, south and north sides. The Chuttambalam was only 3 yards off, but still the fierce fire did not touch even the dry flower garlands, which hung on the corner of the Sreekovil.[8]Two committees were formed to undertake the renovation work. One committee was headed by Devaswom Minister, Government of Kerala and another technical committee to advice on the renovation work. It had eminent engineers, astrologers and the Tantri as the members. The foundation stone for the renovation was laid by Jayendra Saraswati. After the fire, the Vilakkumatham, for the first time, was lit on Vishu day, 14 April 1973.
Story of the deity
The deity of the Guruvayur Temple is unique, since it is carved out of a stone called "Patalanjana Stone", and is considered extremely sacred by the Hindus. This idol was once worshipped by god Vishnu in Vaikuntha and he handed it over to god Brahma. King Sutapas and his wife worshipped Brahma for a child and being gratified with their devotion, they received this Deity from him and advised them to start worshipping it. Being pleased with their worship, Vishnu appeared before them and blessed them with the boon that he himself will be born as their child in their four re-births in three different forms and in four different situations, with the deity.Thus they got the good fortune to worship the same deity in all four rebirths. They gave birth to Prsnigarbha who gave to the world the practice of Brahmacarya (Celibacy). In their next birth, Sutapas and his wife were born as Kasyapa and Aditi and their son was Vamana. In the third rebirth as Dasaratha and Kausalya, Vishnu was born as their son Rama. In the fourth rebirth as Vasudeva and Devaki, Vishnu was born as their eighth child Krishna. In the long run, god Krishna himself installed this deity at Dwaraka and worshipped it knowing that it is none other than himself.
At the time of Krishna's ascension to heaven, his devotee Uddhava became sad thinking of the departure of Krishna. Krishna then gave his foremost disciple and devotee Uddhava this deity and instructed him to entrust Bṛhaspati (the master of the demi-gods) with the task of taking the deity to a suitable location. Uddhava was plunged in grief thinking of the fate that would befall the world in the Age of the Demon during his absence. Krishna pacified Uddhava and promised him that he himself would manifest in the deity and shower his blessings on the devotees who take refuge in him.
A deluge had closed in on Dwaraka, but Bṛhaspati salvaged the deity floating in the water, with the help of his prime disciple Vayu. Bṛhaspati and Vayu went around the world in search of an ideal place. At last they entered Kerala through Palakkad gap where they met Parasurama who was going to Dwaraka in search of the very deity they were bringing. Parasurama led Bṛhaspati and Vayu to a lush green spot with a beautiful lotus lake where they felt the presence of god Siva. Siva along with Parvati welcomed them and told them that this would be the ideal spot for installing the deity. Siva permitted Bṛhaspati and Vayu to perform the consecration rites and blessed them that henceforth this place would be known as "Guruvayur" (since the installation was done by guru ("master") Bṛhaspati and Vayu). Siva with Parvati then left to the opposite bank to Mammiyur.
It is in memory of this incident that a pilgrimage to Guruvayur is said to be complete only with a worship of "Mammiyur Siva" also. Viśvákarma, the divine architect of the demi-gods built the temple. He made it in such a way that on the day of Vishu (summer equinox) the first rays of the sun fall straight on to Vishnu's feet. The deity was installed in the solar month of Kumbha (February - March) and the ceremony was begun on the seventh asterism of Puyam and completed on the day of Anizham[3]
The Temple of Guruvayoor
The Krishna temple in the town of Guruvayoor in Kerala is one of the five famous Krishna\Vishnu temples in India. The others are Jagannath Puri in Orissa, Venkatachalapati in Andhra Pradesh, Nathdwara in Rajasthan and Dwaraka in Gujarat. Of course there are many other famous ones of Vishnu as well as of Krishna but these are considered to be the most popular. Even though the idol in Guruvayoor is that of Vishnu it is still known as a Krishna temple since the boy Krishna is always said to be running around incognito in the temple precincts. Guruvayoor is known as “Bhuloka Vaikunta” or the abode of Vishnu on earth.The whole life of this town revolves round the temple and there is very little activity beyond what is connected with the temple even though there are a few other noteworthy temples in the area. One can get to Guruvayoor by car or train from the town of Thrissur which is very close to Cochin. There are many flights connecting Cochin with all the big towns of India.
Lord Krishna in Guruvayoor is popularly called Sri Guruvayoorappan. Appan means lord or father so the title means the Lord of Guruvayoor. The small idol is made of the stone known as black antimony and is a magnetic stone said to have special medicinal properties. Every morning the Lord is anointed in til oil. He is then sprinkled with a special cleansing powder made of herbs known as “vaka”. This powder is light brown in colour and gives an added hue to the idol. Crowds go to the temple at 3 A.M in order to see this charming sight. Then water from the temple, consecrated with mantras is poured over the idol for his ritual bath. This holy water is then eagerly drunk by the devotees since it is said to contain a little of the miraculous properties of the stone of which the idol is made.
The history of the idol goes back to the hoary past to the age of Dwapara when Lord Krishna was alive. His parents were Vasudeva and Devaki. She was the sister of Kamsa, the cruel king of Mathura. They two of them had been great devotees of Lord Vishnu for many ages. After assiduously wooing him for many births, the Lord had manifested himself to them and promised that he would be born as their son for three lives in succession. He promised them liberation at the end of these three births. This was their last birth as Devaki and Vasudeva in the clan of the Yadavas in the city of Mathura and Krishna was born to them as their eighth son. The idol of Lord Vishnu which is found in Guruvayoor is one which had been worshipped by Devaki and Vasudeva and one can easily imagine that it must also have been worshipped by Lord Krishna himself. This is the greatness and glory of this particular idol of Lord Vishnu – that Vishnu himself had done puja to it in his incarnation as Krishna.
At the end of his earthly sojourn, Krishna prophesied to his friend and devotee, Uddhava that the island of Dwaraka, which had been his stronghold, would be swept away by the sea, seven days after he left his mortal body. He instructed him to rescue the precious idol of Vishnu which his parents had worshipped, and hand it over to Brihaspati, the guru of the gods who would come to him. After seven days, the island submerged in the sea as foretold by Lord Krishna. Uddhava went sadly to the seashore and saw the idol bobbing up and down on the waves far out in the sea. He begged the wind god – Vayu to bring it closer to him. The wind wafted it gently to the shore and Uddhava picked it up lovingly and cradled it in his arms. As he was wondering how to contact the guru of the gods, he found that Brihaspati himself was walking towards him. Uddhava told him the whole story of how Lord Krishna had instructed him and Brihaspati who knew everything agreed to take it and install it at some special place. He was sure that he would be given further instructions.
Now Brihaspati asked Vayu, the wind god to transport him through the air so that they could choose a perfect spot for the installation. Carrying the precious idol in his hands, Brihaspati was wafted across the sub-continent of India till they came almost to the sea shore to the spot where the present town of Guruvayoor now stands. Looking down Brihaspati saw a beautiful lake filled with lotuses on the banks of which Shiva and Parvati were dancing. He was charmed by the sight and he requested Vayu to float him down. For some time he stood spell-bound by the dancing couple. When they had finished he prostrated to them and begged Shiva to tell him of a perfect spot to install the idol of Vishnu. Shiva said that this was indeed the ideal place. He told him to build the temple right there at one end of the lake where he and Parvati had been dancing. He magnanimously said that he himself would take up residence at the other end of the lake which was known as Rudrathirta. The temple of Mammiyoor to which Shiva shifted still exists. However during the course of time the lake dried up little by little and now only the temple tank adjoining the Guruvayoor temple remains to tell the tale of this ancient lake. The word Guruvayoor has special connotations. It is made up of two words “guru” and “vayu”. Guru means preceptor and vayu is wind. The idol was installed by Brihaspati, the guru of the gods and Vayu, the god of wind and hence came to be known as Guru-vayoor! The word also has an esoteric meaning. It stands for the body of the human being which is the abode of wind. The five pranas or vital breaths are what sustain the body and make it function properly.
Myths surrounding the Guruvayur Temple tank
God Siva (Rudra) performed a tapasya and worshipped god Vishnu for years under the sacred tank located on the northern side of the present day Guruvayur Temple and hence this tank got the name of "Rudra-tirtham".It is said that in the ancient days, the pond extended up to Mammiyur and Thamarayur (about 3 km away from the Temple) and was known for its ever blooming magical lotus flowers. Pracetas (the ten sons of mythical King Prajinabarhis and his Queen Suvarna) came to this place to do undergo a tapasya to become "the king of all kings" with the help of god Vishnu. Sensing the motive of the Pracetas, Siva emerged out of the sacred tank and revealed to them the "Rudragitam", a hymn in praise of Vishnu. Siva suggested them to chant the hymn with all their heart to get their wishes fulfilled. The princes won the favour of Vishnu after rigorous tapasya for 10,000 years under the tank by chanting the hymns.[9]
Dress code for entering the temple
Strict dress code exists for people who wish to enter the Guruvayur Temple. Men are to wear mundu around their waist, without any dress covering their chest. But it is allowed to cover the chest region with a small piece of cloth (veshthi). Boys are allowed to wear shorts, but they are also prohibited from wearing a shirt. Girls and women are not allowed to wear any trouser like dresses or short skirts. Women are allowed to wear sari and girls are to wear long skirt and blouses. Presently the dress code for women have been relaxed with shalwar kameez (churidar pyjamas) being allowed.[10] Unlike in northern India, in Kerala and other southern Indian states Hindu women do not cover their heads in temples. Like all other temples in India, footwear is strictly prohibited. Security restrictions prevent carrying of mobile phones or cameras into the temple. In peak hours it is better to keep the sandals,phones in hotel itself becase of only one locker shop.Guruvayur Mahatmyam - early legends of Guruvayur temple
Sri Narada purana mentions how Janamejaya was cured of leprosy by taking refuge under the feet of Guruvayuruppan. The Pandavas handed over the kingdom to their grandson Parikshit, and left for the forest to spend their last days. Parikshit died of the curse of a saint, who cursed that Parikshit will die of snake bite by Takshaka, the king of serpents. After the death of Parikshit he was succeeded by his son Janamejaya. Janamejaya conducted a sacrifice to destroy all the snakes of the world including Takshaka, who was the cause of his father's death . Hundreds of thousands of snakes fell into the sacrificial fire and were killed, but the sacrifice was stopped by a Brahmin called Astika, before Takshaka was killed.[11]Since Janamejaya was responsible for the death of millions of snakes, he was afflicted with leprosy. He lost all hope of a cure. One day Sage Atreya (son of Atri) came before Janamejaya and told him to take refuge under the feet of Krishna at Guruvayoor. Atreya told him that in the temple at Guruvayur the effulgence of Sri Hari is at its best and Vishnu showers his blessings on all devotees. He immediately rushed there and spent the next ten months worshipping the lord at Guruvayur. At the end of ten months, he returned home hale and hearty and took the astrologer to task for making a false prediction. The astrologer told him that he would find the mark of a snakebite on his left leg. He had escaped death only because he was at that time in a temple where Anantha (the emperor of serpents) was present and Anantha was the brother to the Lord at Guruvayur where he had finished worshipping.[11]
The king being convinced of the astrologer's verdict decided to build a full-fledged temple at Guruvayur. In course of time, this temple came to be downgraded and reduced to poverty during the days when Kerala was ruled by the Perumals. The Perumal rulers were mostly Shaivites and did not extend their patronage to Vaishnavite shrines. The Shiva temple at Mammiyur received their patronage and with the shift of royal patronage, the worshippers also swung more to the Shiva temple. The Guruvayur temple was thus reduced to utmost poverty, without even means to light the temple lamp. However, one day, a holy man went to the Mammiyur temple for food and hospitality for the night. Though the temple was affluent, the temple authorities pretended they had nothing and scornfully directed him to the neighbouring Guruvayur temple knowing fully well that the temple was in destitute conditions. When the holy man entered the precincts of that temple, he was courteously received by a brahmin boy and sumptuously fed. The holy man was very much pleased and he pronounced a blessing. "I came here from Mammiyur temple, because they said there is nothing there," he said."They told me also that there is plenty here. Well hereafter it will be exactly like that!" It is said from that day, Mammiyur Siva temple began to decline, and the fortunes of Guruvayur Vishnu temple progressed from strength to strength.[12]
Location and transport
The temple is located about 29 km from Thrissur. The nearest railway station is at Guruvayur. Only Guruvayur-Chennai Egmore express train from Chennai via Thiruvananthapuram, Madurai and Tiruchirapalli runs up to this station. However, a regular passenger train service to Ernakulam via Thrissur is available. The nearest major railway station with better connectivity is at Thrissur. The nearest airport (75 km) is Cochin International Airport, at Nedumbassery near Kochi. Guruvayur is well connected from all major towns of Kerala and Tamil Nadu. Various private and state government-owned bus companies operate regular services to this temple town.The annual festival starts by hoisting the holy flag on the golden mast erected in front of the Temple. The holy rope for hoisting the Flag comes from Sree Mahavishnu Temple at Panangad near Kochi as a procession.
Vaikuntha
Vaikuntha (Sanskrit वैकुण्ठ, vaikuṇṭha ), Param Padam (‘supreme abode’), or Paramapadam is the home of Vishnu. It is the eternal abode of Narayana or Vishnu or Hari, his consort Lakshmi, and Shesha, upon whom they rest.[1]Rig Veda (1.22.20) states, Oṃ tad viṣṇoḥ paramam padam sadā paśyanti sūrayaḥ: "All the suras (i.e., the devas) look towards the feet of Lord Vishnu as the Supreme Abode", referring to Vaikuntam and the Supreme Abode. Vaikunta is considered by Vaishnavites to be the ultimate destination of souls who attain moksha or Liberation.
Vaikuntha is known as Paramdhama where liberated souls dwell for eternal period enjoying pure bliss and happiness in company of Supreme Being Lord Narayana. Vaikuntha is beyond the periphery of material universe and hence, can not be perceived or measured by material science and logics.
Ksheera Sagara or Ocean of milk is known to be the topmost realm in the material universe, even higher than Satyaloka where Brahma resides. It is also sometimes known as local Vaikuntha of material universe which is approachable by devas or demigod in order to meet the lord in case of any emergency or disturbance in universal balance. But, the original vaikuntha is beyond the material universe.
Lord Brahma was shown the eternal abode vaikuntha by Narayana at the time of universal creation. In Srimad Bhagavata or Bhagavata Purana, which is considered as essence of vedic knowledge [2], this event is described as follows [3]:
The Supreme Lord, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme abode. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. (SB 2.9.9)
In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Supreme Lord as devotees. (SB 2.9.10)
The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent. (SB 2.9.11)
Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings. (SB 2.9.12)
The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahatmas or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning. (SB 2.9.13)
The Goddess of fortune, Lakshmi in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure -- service to the Lord, along with her constant companions -- but is also engaged in singing the glories of the Lord's activities. (SB 2.9.14)
Lord Brahma saw in the Vaikuntha, the Supreme Being Narayana, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhana, His immediate associates. (SB 2.9.15)
The Lord, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune. (SB 2.9.16)
The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode. (SB 2.9.17)
Guruvayurappan
Guruvayurappan (Malayalam: ഗുരുവായൂരപ്പന്, (transliterated guruvāyūrappan), also
often written Guruvayoorappan,
is a form of Vishnu
bhagavan worshipped and held in reverence by Hindus, predominantly in
South India.
This is located in the town of Guruvayur, Kerala,
India.
It is believed that the idol of Guruvayurappan was worshipped by Vasudeva, father of Krishna, and represents the full manifestation of Vishnu. The idol is made of a stone called "Patala Anjanam" or black bismuth and is in the standing pose with 4 arms carrying the shanku (conch), the chakra (discus), the gada (mace) and padma (lotus). The idol faces east and is almost 4 1/2 ft tall.[2] Guruvayur is also hailed as "Bhuloka Sri Vaikuntham" meaning Heaven in Earth. where the deity reveals himself to his devotees in the same majestic form in which he welcomes them in Vaikuntha, his celestial abode.
Origin of the murti
King Sutapa and his wife Prishni prayed to Brahma for a child. Brahma, with the consent of Vishnu, gave the king a murti of Krishna given to him by Vishnu himself. It is said that by the grace of this murti, Brahma was able to fulfill his task of creation. When Vishnu appeared before the King and the queen in answer to their prayers, they prayed to the Lord for a son like Him. As they repeated it thrice, the lord told them that they would have three janmas (births) and that He would be born to them in each of their three incarnations. In due course the Lord was born to them. He was born to them the first time as Prisnigarbha, who taught people the importance of brahmacharya. The second time, he was born to Kashyapa and Aditi and took form as the Avatar of Vamana. In their third incarnation, they were Vasudeva and Devaki, parents of Krishna. The legend states that Krishna got the murti from his father and worshiped it at his capital, Dwaraka. Before the conclusion of his incarnation as Krishna, the Lord told his devotee and minister Uddhava that his image would come floating in the sea which would soon engulf Dwaraka. Uddhava was to request Brahaspati, the Guru of the Gods, to install the image at a suitable place. When this came to pass, Brahaspati and Vayu, the God of wind, set out in search of a sacred place to house the murti.[3] They met Parasurama (an earlier avatara of Vishnu) at Kerala, who was bringing the same murti to Dwaraka. Parasurama led them to a beautiful lake full of lotus flowers. Lord Shiva was doing penance there and he told Guru and Vayu to install the two murti together at a spot near the lake and that the site should be known as "Guruvayupura". Lord Shiva and the goddess Parvati left for Mammiyur, on the opposite bank of the lake. The present tank, "Rudratirtha", is only a miniature of the original lake. When devotees go round the Krishna temple, from a certain spot, they face Mammiyur and pray to Shiva. Vishwakarma, the architect of the Gods, built the Krishna temple at the request of Guru and Vayu. This is the account in the Mahabharatha, told by the sage Dattatreya to King Janamejaya, son of Parikshit. King Parikshit died of a cobra bite due to the curse of a sage. His son, King Janamejaya, sacrificed thousands of innocent reptiles. As a result of their curse, he was afflicted by leprosy. On the sage Dattatreya's advice, he went to Guruvayur and worshiped Guruvayurappan in the company of the sage Atreya. He prayed with intense devotion for 41 days. He had a dream one night, that the Lord's tender hand was stroking him. The legend has it that when he woke up the next day, he found no trace of leprosy on his body.Construction of the temple
An astrologer told a Pandya King that he
was destined to die from a cobra bite on a particular day. He was advised to go
and pray before Guruvayurappan. The king spent years in meditation and prayer
at the feet of the deity. Suddenly the King realized that the time of his death
had passed. He came back to his palace and asked the astrologer why the
prediction was wrong. The wise man showed him the mark on his left foot where
the cobra had bitten him. Since the king was wholly absorbed in the Lord, Who
alone can dispense with fate, he did not feel the sting. In gratitude, the King
built the temple at Guruvayur and set apart funds for the daily routine of the
temple. Most of the current temple building dates to the 16th and 17th
centuries, although rich devotees funded extensions and additions later. The
deepastamba (column of lights) was erected in 1836 by a devotee from
Thiruvanathapuram. The temple has gopurams in the east and the west. The
eastern gopuram has an inscription which refers to the town as
"Gurupavanapura". The western gopura was built in 1747.
Narayaneeyam
There are several literary works extolling the glory of the Lord of Guruvayur. The Narayaneeyam is considered the greatest of all such works, creating a Guruvayur in the hearts of everyone who reads or listens to it. The author of this great work is Melpathur Narayana Bhattathiri, one of the foremost Sanskrit poets and savants of Kerala. Bhattathiri's guru and mentor was Achyuta Pisharati. When Pisharati was stricken with rheumatism, Bhattathiri took the disease into himself, thus curing his guru. The disease was incurable, and Ezhuthachan instructed Bhattathiri to become a devotee of Guruvayoorappan. Bhattathiri did so, sitting before the Lord and composing and reciting 1034 slokas in the praise of the Lord. The slokas are divided into 100 dasakas (sets of 10 verses).[5] Each dasaka ends with a prayer to the Lord of Guruvayur for relief of his disease. Legend has it that the Lord signified his approval and acceptance of the poem by providing inspiration to the poet whenever he was at a loss for words. While dealing with the Lord's incarnation as Narasimha, the poet could not visualise his form. There upon the Lord himself took form as Narasimha, springing out of a pillar. The Lord himself enacted Krishna dancing on the Kaliya, and the Kaliya mardhanam slokas in the Narayaneeyam are set to the same tempo as Sri Krishna's dance.According to Bhagavatham, Sri Krishna, as a child, broke a pot with a grinding stone whereas Bhattathiri wrote that Sri Krishna had broken it with a churning stick. While he was grieving that he got it wrong, the Lord himself said that he had broken the pot both with the churning stick and the grinding stone.
Narayaneeyam contains the essence of Bhagavata. Its aim is the cure of ills of the present incarnation or life cycle, its ultimate aim is moksha or liberation from the cycle of births and deaths. In the last dasaka, "Agre pashyami" (HIM I SEE BEFORE ME), the poet has given an inspired and inspiring vision of Srikrishna as Venugopal given to him by the Lord. This was on Ekadesi day.
Legends
Poonthanam Namboodiri was a humble devotee of Lord Guruvayurappan. He wrote a Malayalam lyric "Jnanappana" in praise of the Lord. He was not erudite like Bhattathiri but his lyrics were noted for their simplicity and devotional fervour. He requested Bhattathiri to revise it, but Bhattatiri lacked humility and looked down upon Poonthanam's knowledge of Sanskrit. Poonthanam went home and wept bitterly before the Lord. That night a boy appeared at Bhattathiri's house as he was preparing to recite Narayaneeyam. Seating the boy at his side, he started to recite. The boy pointed out an error in the very first verse. The poet admitted it and proceeded with the next verse, and the boy pointed out two mistakes. In the third verse, he pointed out three mistakes and so on. After the tenth verse, Bhattatiri realised that the boy was the Lord himself, and understood that Poonthanam's bhakti was more pleasing to the Lord than his own superior knowledge of Vibhakti (Sanskrit grammar) and learning. He rushed to Poonthanam and sought his forgiveness. When he read the Jnanappana, he found that it was flawless.Melpathur Narayana Bhattathiri was a devotee of Guruvayoorappan. He composed the 1034 verse Narayaneeyam, a summary of the Bhagavata Purana in 1586 AD. Melpathur Bhattithiri was a student of Achyuta Pisharody, who became ill. As a student of the guru, Melpathur Bhattithiri took the disease upon himself as part of Guru Dakshina. The disease was incurable, and he was instructed by Ezhuthachan to become a devotee of Guruvayoorappan. Being a Sanskrit scholar, Melpathur Bhattithiri composed a verse every day for the Lord, and after the final verse was complete, he was cured of his ailments.
Vilwamangalam Swamiyar and Kurur Amma and Manavedan Samoothiri of Kozhikkode are present in legends which tells us they got a chance to see the lord in real. There is a holy spot, Nritham, on the eastern side of the northern entrance to the temple, where the Swamiyar meditated and danced in ectasy. Its believed that the Lord often gave him darshan in person after the last ritual of the day. He could see him whenever and in whatever form he wished. The Lord was a child to the childless Kururamma. She played with him and would even scold him when he was naughty. He helped her in all her household chores as a dutiful son would, for his mother.
King Manaveda told Vilwamangalam about his ambition to view Krishna
The next day the Swamiyar told him that Guruvayurappan has given his consent and Manavedan can see Guruvayurappan playing in the early hours of the morning at the platform of the Elanji tree.He could only see and not touch Him.When as per this agreement, Manavedan saw Guruvayurappan in the form of little child Sri Krishna, he was so excited that he forgot himself and, rushed to embrace little Sree Krishna.Guruvayoorappan immediately disappeared saying, "Vilwamangalam did not tell me that this will happen ".However, Manavedan got one peacock feather from the head gear of Bhagavan Krishna.
The peacock feather was incorporated in the headgear for the character of Sri Krishna in the dance drama Krishnanattam based on his own text krishnageeti which is composed of 8 chapters viz , Avatharam, Kaliyamardanam, Rasakrida, Kamsavadham , Swayamvaram, Banayuddham, Vividavadham and Swargarohanam.[7] It was performed near the sanctum sanctorum of the Guruvayur Temple. On the ninth day, Avatharam was repeated as the Zamorin felt that it was not auspicious to end the series with the demise of Lord Krishna.The blessed art form is still maintained by guruvayur devaswom and staged as an offering by devotees.
The Garland of Manjula: There is a banyan tree a few metres away from the temple on the East Nada. A young Varasyar girl would make a garland every day and offer it to the Lord in the night. The Mel Shanti (Chief Priest) would adorn the idol with it. One day she was late and the Sri Koil was closed. Manjula stood near the banyan tree crying and Poonthanam who passed by told her "Guruvayurappan knows what's in your heart, keep the garland on the banyan tree and he will take it". The following morning, when the Mel Shanti began to remove the nirmalyam, one garland stuck to the idol and would not come off. When Poonthanam saw this, he called out to the Lord saying "That's Manjula's Garland, let it also fall". The garland fell and the devotees were awestruck and started chanting the Lord's name. From that day the banyan tree is called Manjula.
Sengalipuram Anantharama Dikshitar: In modern times, this well known scholar and Upanyasa Chakravati was cured of his leprosy by praying to Lord Guruvayurappan.
Chembai Vaidyanatha Bhagavatar lost his voice suddenly at the peak of a concert he was giving at Suchindram. Several doctors tried to cure him but to no avail. He went to Guruvayur and cried out to the Lord. He regained his voice and lived many more years to sing in many concerts.
Coconut with horns: A villager had planted a number of coconut saplings and had promised himself that he would offer the 'first coconut' from each of his coconut trees to "The Lord Guruvayurappan". When the trees started to yield coconuts, he collected the first coconut from all the trees in a sack and set forth to Guruvayur. On the way he was stopped by a robber and asked to part with the items in the sack. The villager told the robber that the coconuts in the sack belonged to Guruvayurappan and so he was unable to hand it over. The robber disdainfully asked the villager "Is Guruvaurappan's coconut any different? Does it have horns?". When the robber pulled the sack forcefully out of the villagers hands, the coconuts spilled out. To their astonishment each and every coconut in the sack had horns! Even today, the coconut with horns are displayed in the temple for devotees to see.
Shopkeeper and boy: Once, a poor little boy could not get even a morsel of food to appease his hunger, and stole a banana from a nearby fruit shop. Being a devotee of Lord Guruvayurappan, he dropped half the banana into the 'hundi' and he ate the other half. The shop-keeper caught hold of the boy and accused him of the theft. The boy admitted his guilt. The shop-keeper did not have the heart to punish this innocent boy, but to teach him a lesson, he ordered him to walk around the temple a certain number of times. The shop-keeper was aghast when he saw Lord Guruvayurappan follow the little boy around the temple. That night the Lord came to the shopkeeper in a dream and explained, "Since I have also had a share in the stolen banana I am bound to share the punishment, too. So, I followed the boy around the temple." [2]
Nenmini Unni: Once a Nenmini Namboodiri, the priest at the Guruvayur temple, instructed his twelve year old son to offer the Nivedyam to the Lord. There was only one priest in those days and the Nenmini Namboodiri had to go out on an urgent engagement. The son, Unni, offered a Nivedyam of cooked rice to the Lord; in his simplicity, he believed that the idol would eat the food, but the idol did not move. Unni bought some salted mangoes and curd from a neighborhood vendor, thinking that the Lord would prefer this, mixed the curd with rice and offered it again. The idol again remained unmoved. Unni cajoled, requested, coaxed and in the end threatened, but the idol remained unmoved. He wept because he believed he had failed and shouted at the Lord, exclaiming that his father would beat him. The Lord could not bear it any more, and made the Nivedyam disappear. The boy left the temple satisfied. Unni did not know that the Nivedyam offered to the Lord was the Variyar's prerequisite. When Variyar returned to the temple, he saw the empty plate and became very angry with Unni, but Unni insisted that God had, in fact, eaten the offering. Unni's innocent words made Variyar furious, as he believed the boy had eaten the offering himself and was lying. His father was about to beat Unni, but just then an Asareeri (celestial voice) was heard saying, "I am guilty. Unni is innocent". [3]
Rituals at the temple
There is a fascinating legend about the origin of the rituals in this temple. One Ekadesi day, Sri Adi Shankara and Narada were travelling in space above the temple of Guruvayur. Acharya did not notice the temple while passing over it. The deity pulled down acharya through the roof all of a sudden and in the next moment he was in front of the Lord. Acharya being immensely happy with the darshan of the Lord composed the Govindashtakam stotram at the very same spot. Acharya formed the principles for worship of the Lord on the request of the Lord himself. Even to this day these principles are followed very strictly without compromise.Every day, the temple opens at 3 a.m. and the Lord is awakened from his sleep with the melodious notes of nadaswaram. The Lord is adorned with flowers of the previous day. This is known as Nirmalya Darshanam. It is believed that celestial beings come and worship the Lord after the temple is closed.
Sriveli is a ritual which is performed thrice every day. The Utsava Vigraha of the Lord (a miniature of the idol in gold) is mounted on an elephant and taken three times around within the four outer walls of the temple to the accompaniment of drums. There are beli Kallus representing the Lord's body guards, subsidiary deities and members of his entourage in the inner and outer prakara. The idea of Sriveli and the priest performing poojas at these places is that the Lord Himself stands by as offerings are made to his dependents. Guruvayur is a temple state with the Lord as its Head. Every night at the close of worship, the days account is read to the Lord even today. Another ceremony is the Thulabharam, in which the devotees are weighed against plantains/sugar/jaggery/coconuts or other articles. These are gifted to the temple.[8]
Another is Annaprasanam, or the first feeding ceremony of the child.
Festivals at the temple
Utsavam
The utsavam in Guruvayur is in the month of Kumbham (Feb-Mar) and the celebrations are spread over a period of 10 days. The festival starts with the hoisting of the temple flag on the dwajasthamba. A special event during the utsavam is the elephant race. The Guruvayur Devaswom has about 45 elephants now, all donated by devotees. No description of the elephants in this temple is complete without mentioning Padmanabhan and Kesavan. Padmanabhan was a very tall elephant and had a majestic bearing. He would allow no other elephant to carry the Thidambu. There are many stories about his kindness, devotion and unswerving loyalty to the Lord. In appreciation of his services, a gold chain was presented to him. A strange spectacle was seen in the Guruvayur temple in the year 1931, the day Padmanabhan died: the sandal paste with which the Lord was adorned split into two pieces and fell down. The two tusks and teeth of Padmanabhan are kept in Guruvayur.Kesavan was donated by Raja of Nilambur and came to Guruvayur in 1922. He learnt from Padmanabhan the way he should conduct himself as a servant of the Lord. He was about 11 ft tall and would raise his front leg only when the Thidambu is to be mounted. All other riders, including his mahout, had to mount from the rear, using his hind leg. He was honoured with the title Gajaraja. In 1976, on Navami, he fell ill during the Sriveli. On the Dasami night, he used the drinking water (kept for him) to bathe and to clean his body and stood looking longingly in the direction of the Deity whom he had served for a long time. The morning of Ekadesi dawned. On the day Lord Krishna gave Vishwarupa Darshan to Arjuna, Kesavan lay prostrate on the ground with his trunk stretched towards the Lord. The Lord had given moksha to the Gajaraja, just before the Sri Koil opened. Guruvayur Devaswom has erected a life size statue of Kesavan in one of their rest houses.
Ekadesi
The Guruvayur Ekadesi falls in the month of Vrischika (Nov-Dec). Once when Lord Maha Vishnu visited the abode of Yama, he heard heart rending cries of people tortured for their sins. The Lord wanted to save them from more suffering and uttered the word Ekadesi. The very mention of the word removed all their sins. Observance of Ekadesi is believed to have a purifying effect. It is believed that the sins of a lifetime are washed away if one happens to see the Ekadesi Vilakku (festival of lights). Legend says that on Guruvayur Ekadesi, Lord Indra comes with Kamadhenu and gives all material wealth and offers worship to receive Sri Krishna's blessings. On that day all the theerthas such as Kasi, Badri, Sabarigiri and Palani in addition to rivers like Ganga and Yamuna assemble in this sacred place.The Lord of Guruvayur is no distant elusive deity, but one who is accessible to all devotees, learned and unlearned. As the Lord said to Arjuna in the Gita, "I am responsible for the welfare of those who think of me to the exclusion of all else and who remain devoted to me all the time", Guruvayurappan comes to the rescue of his Bhakthas in distress and manifests his grace in infinite way
Poonthanam
Poonthanam (Malayalam: ) (1547-1640AD) was a
famous devotee of Guruvayurappan, who lived in Keezhattoor
in (Malappuram
district), Kerala,
India.
He was a famous devotee of Lord Krishna (Guruvayurappan).
He is remembered for his masterpiece, Jnanappana
which means 'the song of wisdom' in Malayalam.
Poonthanam was the family name, his personal name is not known
Poonthanam was born in 1547 in the
month of [[masi ]] on the day of Aswini,
at Keezhattoor, near Perinthalamanna in Malapuram district,into a Namboodiri
Brahmin
family. He married at 20, but for a long time, they had no children. He began
to propitiate the Lord of Guruvayur by reciting the ‘Santhana Gopalam’
and a son was born. He called for a celebration and everybody known was
invited, but the child died an hour before the Annaprasanam ceremony.[2]
Grief stricken, Poonthanam sought refuge at Guruvayur
and started praying with the puranic story of Kumaraharanam. The heartbroken
Poonthanam, it is said, was consoled by Guruvayurappan himself, who lay down on
his lap, for a moment, as a child. He considered Lord Krishna
as his son and achieved enlightenement. In the Jnanappana he writes:
"While little Krishna is dancing in our hearts, do we need little ones of
our own?". Poonthanam spent the rest of his life reading the Bhagavatham
and singing the Lord's glories in simple Malayalam.
His magnum opus, the Jnanappana, was composed during this period.[1]
His house, the Poonthanam Illam is now under the Guruvayur Devaswom
Bhakti
Poonthanam preached Namasmaranam, or the constant remembrance of the Lord's name, as the only way to reach Him. He emphasised the futility of material existence and advocated instead service to the Lord through the Nama japa, or recitation of the names of the Lord, as the path to moksha. At the end of each verse of the Jnanappana, the nama japa of ‘Krishna Krishna Mukunda Janardhana,’ stresses Poonthanam's emphasis on nama sankeerthanamGuruvayur Keshavan
Gajarajan Guruvayur Kesavan (death: December 2, 1976)[1] is perhaps the most famous and celebrated captive elephant in Kerala, southern India. Kesavan was donated to the Guruvayur Hindu temple by the royal family of Nilambur in 1916.[2] It is a common Hindu custom in Kerala to donate elephants to the deity of the temple as an offering, Guruvayur temple has a very good facilities to maintain all of these elephants now totaling 60 in number at Punnathurkotta.Standing over 3.2 meters tall, Kesavan was known for his devout behavior. Kesavan died on Guruvayur Ekadasi, considered a very auspicious day. He fasted for the entire day and dropped down facing the direction of the temple with his trunk raised as a mark of prostration. The anniversary of his death is still celebrated in Guruvauyur. Many elephants line up before the statue and the chief elephant garlands it. Kesavan was conferred the unique title "Gajarajan" (Elephant King), by the Guruvayoor Devaswom.
The Guruvayoor Devaswom erected a life-size statue of Keshavan in its precincts as tribute to the services he rendered to the presiding deity of the temple. Its tusks, along with a majestic portrait of the elephant, can be still seen adorning the entrance to the main temple enclosure. Its life is the subject of the Malayalam feature film Guruvayur Kesavan (film). It was released in 1977, the year after his death. The film was directed by Bharathan, which starred M. G. Soman, Adoor Bhasi, Sankaradi, Bahadoor, Jayabharathi and Meena (old actress). The story of Guruvayoor Kesavan was later portrayed as a television serial in Surya TV, during 2009 - 2010 period.
Punnathurkotta
Punnathurkotta (പുന്നത്തൂര് കോട്ട) is a fort and former palace located in Kottapadi, about 2 km from the Guruvayoor Sree Krishna Temple, in Thrissur District of Kerala State in South India.Punnathurkotta was once the palace of a local ruler, but the palace grounds are now used to house the elephants belonging to the Guruvayoor temple, and has been renamed Anakkotta (meaning "Elephant Fort"). There were 86 elephants housed there, but currently there are about 66 elephants. The elephants are ritual offerings made by the devotees of Lord Guruvayurappa. This facility is also used to train the elephants to serve Lord Krishna as well as participate in many festivals that occur throughout the year. The oldest elephant is around 82 years of age and is called 'Ramachandran'. The rituals of Gajapooja (Worshipping Elephants) and Anayoottu (Feeding Elephants) are observed here, as an offering to Lord Ganesha. The legendary elephant "Guruvayur Keshavan" was housed here. The compound also has a naalu kettu, a traditional rectangular home with a central courtyard, which belonged to the Punnathur Raja. It is poorly maintained and presently houses a training school for Papans (Mahout). This complex also contains a temple dedicated to Lord Shiva and Bhagavathy. Some scenes in the famous Malayalam movie "Oru Vadakkan Veeragatha" (starring Mammooty) were filmed at this location. The visiting hours are 8.00 AM to 5.30 PM. The entry fee is Rs 5 per adult. An extra Rs 25 is charged for to use a camera inside the complex.
Elephant Camp at Punnathurkotta
The Elephant Camp is located in Punnathur Kotta, at a distance of 3 km from the Guruvayur Temple. This Elephant Camp is one of its kinds in the world and is considered to be one of the largest elephant sanctuaries housing around 60 elephants. The fascinating feature is that all the elephants are offerings that are made by the devotees, at the temple. The camp also acts as a training school for the elephants. Most of the elephants are trained to participate in major processions and daily temple rituals. This camp is visited by several tourists every yearTemple elephants are a type of captive elephants. These elephants vital part of many temple ceremonies and festivals in India, particularly in South India. Many major temples own elephants; others hire or are donated elephants during the festive seasons. It is estimated that India has an elephant population of about 80,000; of this, about 550 are domesticated elephants that live in Kerala, the southern Indian state. The Indian elephant population has actually decreased from around 100,000 at the early part of the 20th century; widespread poaching of adult male elephants for ivory has wiped out entire herds, leading to trauma among the younger elephants.
The largest elephant farm in India is Punnathurkotta of Guruvayoor Temple, and has about four dozen domesticated elephants.
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the collection
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