54. Narmada River
The Periplus Maris Erythraei (c. 80 CE) calls it the Nammadus,[3] and the British Raj called it the Nerbudda or Narbada.[4] Narmadā is a Sanskrit word meaning "the Giver of Pleasure"
Religious significance
The river was mentioned by Ptolemy in the Second century AD as Namade[9] and by the author of the Periplus.[10][11] The Ramayana,[12] the Mahabharat, and the Puranas refer to it frequently. The Rewa Khand of Vayu Purana and the Rewa Khand of Skanda Purana are entirely devoted to the story of the birth and the importance of the river, and hence Narmada is also called the Rewa.
There are many fables about the origin of the Narmada. According to one of them, once Lord Shiva, the Destroyer of the Universe, meditated so hard that he started perspiring. Shiva’s sweat accumulated in a tank and started flowing in the form of a river – the Narmada. Another legend has it that two teardrops that fell from the eyes of Lord Brahma, the Creator of the Universe, yielded two rivers – the Narmada and the Son.[13]
Legends also say that for Lord Shiva, the Hindu God, the river is especially sacred on account of its origin, and it is often called Shankari, i.e., daughter of Shankar (Lord Shiva). All the pebbles rolling on its bed are said to take the shape of his emblem with the saying, "Narmada Ke Kanker utte Sankar" (a popular saying in the Hindi belt of India), which means that ‘pebble stones of Narmada get a personified form of Shiva’. These lingam shaped stones (cryptocrytalline quartz), called Banalinga also called (Banashivalingas) are much sought after for daily worship by the Hindus. The Brihadeeswara Temple in Thanjavur, Tamil Nadu, constructed by Rajaraja Chola, has one of the biggest Banalingas. Adi Shankara met his guru Govinda Bhagavatpada on the banks of the river Narmada.
Narmada is also said to have been in love with the Sonbhadra, another river flowing on the Chota Nagpur Plateau. According to the Puranas, the Narmada is also called the Rewa, from its leaping motion (from the root 'rev') through its rocky bed.
Important religious places and Ghats along the course of the river, starting from its origin at Narmadakhund at Amarkantak hill, are a) the Amarkantak (in Sanskrit: Neck of Shiva) or Teertharaj (the King of Pilgrimages), b) Omkareshwar, Maheshwar, and Mahadeo temples, Nemawar Siddeshwar Mandir in the middle reach of the river – all named after Shiva, c) Chausath Yogini (sixty four yoginis) temple, d) Chaubis Avatar temple, e) Bhojpur Shiva temple and Bhrigu Rishi temple in Bharuch. The Narmada River is also worshipped as mother goddess by Narmadeeya Brahmins.
The importance of the Narmada River as sacred is testified by the fact that the pilgrims perform a holy pilgrimage of a parikrama or circumambulation of the river. The Narmada Parikrama, as it is called, is considered to be a meritorious act that a pilgrim can undertake. Many sadhus and pilgrims walk on foot from the Arabian Sea at Bharuch in Gujarat, along the river, to the source in Maikal Mountains (Amarkantak hills) in Madhya Pradesh and back along the opposite bank of the river. It is a 2,600-kilometre (1,600 mi) walk.[14] Important towns of interest in the valley are Jabalpur, Barwani, Hoshangabad, Harda, Narmada Nagar, Omkareshwar, Dewas (Nemavar, Kity, Pipri), Mandla and Maheshwar in Madhya Pradesh, and Rajpipla and Bharuch in Gujarat. Some places of historical interest are Joga Ka Quilla, Chhatri of Baji Rao Peshwa and Bhimbetka, and among the falls are the Dugdhdhara, Dhardi falls, Bheraghat, Dhuandhara, Kapiladhara and Sahastradhara. The Narmada River is primarly known for Pushkara Teertha.
Facts of the valley
In Indian history, Kannada emperor from Chalukya dynasty Pulakeshin II is said to have defeated emperor Harshavardhana of Kannauj on the banks of Narmada.
The valley is famous for the gorgeous Maheshwari saris, which are handwoven; comfortable in warm and cold weather, dressy and yet light; these saris have a dedicated, select following among Indian women.
Forests and sanctuaries
Teak and India’s best hardwood forests are found in the Narmada River basin and they are much older than the ones in the Himalayas. The lower Narmada River Valley and the surrounding uplands, covering an area of169,900 km2 (65,598.8 sq mi) consists of dry deciduous forests. The ecoregion lies between moister forests to the northeast, southeast, and southwest, which receive greater rainfall from the southeast monsoon, and the drier forests and scrublands of the Deccan to the south and Malwa and Gujarat to the west and northwest. The natural vegetation of the region is a three–tiered forest. Tectona grandis is the dominant canopy tree, in association with Diospyros melanoxylon, Dhaora (Anogeissus latifolia), Lagerstroemia parviflora, Terminalia tomentosa, Lannea coromandelica, Hardwickia binata and Boswellia serrata. Riparian areas along the regions' rivers and streams, which receive year– round water, are home to moist evergreen forests, whose dominant tree species are Terminalia arjuna, Syzygium cumini (Jambul), Syzygium heyneanum, Salix tetrasperma, Homonoia riparia, and Vitex negundo.Anthropological sites
The sprawling caves of Bhimbetka located in a dyke of the Narmada valley at about 45 km (28.0 mi) northeast of Bhopal (between Bhopal and Hoshangabad highway) depicts pre–historic rock shelter paintings (considered an invaluable chronicle in the history of man) which are sculpted on the crest of the Vindhyan heights. The Bhimbetka rock shelters, discovered in 1957–58 is a natural art gallery and an archaeological treasure considered as one of the oldest human habitation in India where the caves house rock paintings, created by man from as early as about 15,000 years ago in vivid and panoramic detail. The rock paintings here track the gradual progress and various adaptations that the prehistoric man was making in his lifestyle. It is a World Heritage site.Bhimbetka owes its name to the characters of the longest epic in the world, the Mahabharata. It is believed that when the five brothers, called Pandavas, were banished from their kingdom, they came here and stayed in these caves; the massive rocks seating the gigantic frame of Bhima is the second Pandava. Further evidence, cited in support of this theory, is the resemblance in names of the nearby places with the names of the Pandavas
55. Nashik
pronunciation (help·info))[1] is a city in Maharashtra,
India.
Nashik is the third largest city of Maharashtra, fourth fastest growing city of
India and 16th fastest growing city of the world[2].It is the 11th
most populated district in India with growth of 22.33% in last decade. It is
also the 16th estimated fastest growing city in the world for period 2006-2020
by city mayor report.It is a delightful town, usually bustling with fervent crowds, Nasik is a classic mélange of the past and the present. It paves way to many fascinating forts and royally graceful temples that possess an aura of exuberance. This part of the terra firma is more than a dream destination for zealous lovers of glorious travel. It plays abode to most of the industries located in Maharashtra, including the Security Printing Press of the government, the nation's currency printer. The core of commerce and trade, it was earlier the country's largest market arena.
Widely held as the land that produces the maximum varieties of fruits and vegetables, it is rightly labelled as the green belt area. It lodges a great diversity of tourist attractions, religious domains and the nature at its bountiful and beautiful best. This land of exquisite grandeur witnessed 14 years of exile suffered by a hero, a hero named Lord Rama. The Lord spent his years of exile in the forests of this land.
The splendour of Nasik tells you all about the magnificence of the place. Its fame has augmented by leaps and bounds due to its propinquity to Shirdi, a very famous pilgrimage centre, where thousands cram to acquire darshan of Shri Sai Baba.Nashik is Asia's leading market for onions and tomatoes. The population of the city is around 2.6 Million and district population of around 6.2 Million. Nashik is located in the northwest of Maharashtra, 171 km from Mumbai and 210 km from Pune. Nashik is the administrative headquarters of Nasik district and Nasik Division. Nasik is also known as the Wine Capital of India,[3] or as India’s Napa Valley,[4] is located in the Western Ghats, on the western edge of the Deccan peninsula on the banks of the Godavari. In addition to supplying the name to the famed Nassak Diamond,[5] the city is known for its picturesque surroundings and pleasant climate. The Godavari River flows through Nasik from its source, which lies to the southwest of the city, in Trimbakeshwar . Nasik Urban Agglomeration (Nasik UA) has a population of more than 6,109,052 according census 2011.[6] and a total area of 264.23 km²[7] which makes it the fourth largest urban area in Maharashtra in terms of population and Area after Mumbai, Pune and Nagpur. Nashik is the third most industrialized city in Maharashtra after Mumbai and Pune .[8]
Nashik is one of the world's holiest Hindu cities.it is also known as the pilgrimage capital of India. Kumbh Mela is held here once in 12 years along with Ujjain, Allahabad and Haridwar in India. Lord Rama along with Lakshmana and Sita spent 4 months of his exile at Tapovan near Nashik. The city came under the rule of Mughal in 16th century and was renamed Gulshanabad. It is also noted for its participation in freedom struggle. Freedom fighters like Veer Savarkar and Anant Kanhere were born in Nashik.
History
Hindu religion says that Lord Rama, the King of Ayodhya, made Nashik his home during his 14 years in exile. At the same place Lord Laxman, by the blessing of Lord Rama, cut off the nose of Surpanakha and thus this place was named as "Nasik"(From Sanskrit word 'Nasika'). Several other references to the Ramayan era can be found in Nashik, which includes the Sita Gumpha caves, from where Sita, Lord Rama's wife, was abducted by Ravana. Nashik in 150 BC was believed to be the country's largest marketplace.[9]The city got its present name in 1818 when the Peshwas got control of the city.[9] The Peshwa rule however, did not last long and the British captured Nashik in the very same year. In 1840, one of the first modern libraries of Maharashtra (then, the Presidency of Bombay) was founded at Nashik.
Some of the major events in history of Nashik in the 1860s are-
- 1862 : Nashik Road railway station was built.
- 1864 : Nashik Municipality formed
- 1869 : Nashik district formed.
In 1930, the Nashik Satyagraha was launched under the leadership of Dr. Babasaheb Ambedkar for the entry of Dalits in Kalaram temple. In 1931, a meeting of the Bombay Province Charmkar Parishad was organised at Nashik to work out the Chambhars' position with regard to the Second Round Table Conference in which Babasaheb was going to participate. In 1932, Babasaheb organized his temple entry movement for the abolition of untouchability in Nashik.
On October 31, 1955, the Government of India inaugurated a press at Nashik for printing government stationery.
Nashik is located in northern Maharashtra at 600m (1 968 ft)[11] from the mean sea level.
The river Godavari originates from Trimbakeshwar (24 km from Nashik) and flows through various parts of the city. The river forms the northern boundary of the city in some areas and then flows through the old residential settlement in the city.
Kumbh Mela
Nashik host one of the largest religious gathering in the world known as Maha Kumbh. Kumbh mela (festival) is celebrated once in twelve year. he Ardh (half) Kumbh Mela is celebrated every six years at Haridwar and Allahabad, the Purna (complete) Kumbh takes place every twelve years, [1][clarification needed] at four places Allahabad, Haridwar, Ujjain, and Nashik. Previous kumbh mela was in year 2003. Next kumbh mela will start from August 15 to September 13.Famous Personalities from Nashik
- Kusumagraj(V.V. Shirwadkar)-A famous marathi poet.
- Dadasaheb Phalke- Father of Indian Cinema.
- Vinayak Damodar Sawarkar- A Great freedom fighter.
- Vasant Kanetkar- Famous marathi Skit Writer.
- Vishnu Digambar Paluskar- Famous Indian Vocalist.
- Anant Kanhere- A Great Freedom Fighter.
- Anandibai Peshwe- Wife of Raghunathrao Peshwe.
- Krishnaji Gopal Karve- A Great Freedom Fighter
- Pt. Vishnu Digambar Paluskar - Author
Transportation
Roads
Nashik is on the intersection of 2 National Highways. The Mumbai - Agra Highway NH3 and the Nashik - Pune Highway NH50. Apart from these, other major cities like Aurangabad are connected via a state highway. Nashik is easily accessible by road from Gujarat state in western India. There are other numerous State Highways which offer very good Road connectivity to Nashik.Railways
Nashik has principally only one train station which is Nashik Road which is around 10 km from the central area of the city. Also, there is a separate railhead at Deolali which serves the military cantonment area. It can be also used to travel to Nashik.Nashik Road falls on the Mumbai - Manmad route of the Central Railways and over 50 trains make a stop here. Nashik is directly connected to various major cities in India like Mumbai, New Delhi, Kolkata, Nagpur, Kanpur, Guwahati etc. For travelling to the south or the western part of India, one might have to change trains either at Manmad or Mumbai. Although there are a few trains connecting Southern and Northern parts of India which travel via Nashik.
Airways
Nashik's Ozar Airport is located at a distance of 24 km from the city center. Kingfisher Airlines and Deccan Airways used to operate flights to Mumbai from a couple of years ago which were later taken off due to lack of passengers. Nashik has another airport at Gandhinagar with a shorter runway and hence unfit for modern-day passenger aircraft. The government run Vayudoot used an operate a service to Mumbai from this Gandhinagar Airport during the 1980s. A new Passenger Terminal at Ozar is under construction. Also there is a cargo airport at ozar.A Military Airport is present in Deolali Cantonment.56. Nellitheertha Cave Temple
To the right of the temple is a natural cave, about 200 metres (660 ft) long. Access is restricted, forcing visitors to crawl in on their knees. Inside, there is a lake and a Shiva Lingam.
Origins
It is believed that the cave in Nellitheertha was used by Sage Jabali to perform a penance to appease Lord Durga Parameshwari. Lord Durga appeared in front of Sage Jabali and assured him that she would kill the demon Arunasura. She later took the shape of a wasp and killed Arunasura on the banks of the river Nandini. At that place today is a beautiful temple of Lord Durgaparameshwari and the place is very well known as Kateel.Lord Durga also assured Sage Jabali that Shiva, Vishnu and Durga herself would grace that region and that there would be temples to worship all three of them in the vicinity. One can find a Vishnu temple near Nellitheertha at a place called Kompadavu. Lord Durga is worshipped in a place called Muchur, again near Nellitheertha. And Lord Shiva made Nellitheertha his abode
THE CAVE TEMPLE
The main attraction of the temple is the cave. Situated right at the entrance of the temple towards the left of the main door, this huge cave is one of nature's wonders. Unspoilt by human indulgence, the cave is a nature lover's delight. A visit to the inside of the cave is considered a sacred and spiritual experience by devotees. The entrance to the cave is huge and wide. Within a few feet, the trail narrows down and one is forced to bend and crawl forward. Subsequently, one has to fall flat on the tummy and crawl ahead. Finally, after about 300-400 metres, the cave widens again and we find a huge lake in there. There is a natural Shiva Lingam in front of the lake and devotees pray and worship the lingam. The most amazing part of the cave is the fine quality of the mud available inside. It is said that the mud here has healing powers and is treated as prasadam by devotees. Right behind the Shiva Lingam, a second cave starts off. Not many people have ventured into this second cave till date. A few who have gone ahead vouch for the extreme terrain they have encountered. It surely will be challenging for the adventure lovers.
The name Nellitheertha also has its etymological roots in the cave. Inside of the cave, drops of water, in the shape of amla (gooseberries) constantly keep dripping down. In fact, the lake is made up of these drops of water. Hence the name Nelli (Amla) Theertha (holy water). Another unique aspect of the cave is that it is closed for nearly 6 months a year. The cave is open only between October and April. Though there are religious reasons associated with this (it is said that the cave is open 6 months a year for humans and is meant for Gods and Rishis the remaining 6 months), the point is that the 6 month break each year helps the cave to "rejuvenate". The water freshens up and the animals inside enjoy the lack of disturbance. Yes, there are plenty of animals inside the cave. Most common among them are snakes (of all varieties), scorpions, porcupines and thousands of bats. These are considered sacred and troubling or hurting the animals in any manner is strictly forbidden.
Legend also has it that Maharshi (Saint) Jabali used this cave as his abode. Hence the name Jabaleshwara for the presiding deity. It is believed that Maharshi Jabali performed Tapas (penance) here to Lord Durgaparameshwari to request her to kill Arunasura (a demon). It is said that Sri Durga acceeded to Jabali's request and destroyed Arunasura at Kateel (another fabulous and famous temple town - very close to Nellitheertha). There is a spot inside the cave which is widely believed to be where Maharshi Jabali perfomed his Tapas.
The Nellitheertha Somanatheshwara Cave temple is one of the holiest temples in South Kanara. It is a truly splendid temple appealing to both the spiritually oriented and the nature lovers. Whether to pray and ask for God's blessings or just to enjoy the beauty of the cave, its worth a visit.
Every year, around the last week of December, the Nellitheertha temple conducts its annual Jaatre (festival). This is a grand five day event full of religious and cultural ceremonies. One thing that strikes a visitor to the Jaatre is the sheer number of rituals and ceremonies associated with this event. Though it may appear superstitious to the "non-believer", it is a fascinating experience. Simpy put, the Jaatre is the instrument the villagers use to express their gratitude and respect to the Gods and Bhootas. They offer their prayers to the Gods and Bhootas and seek their continued protection and pray for good rains and harvests year after year.
The festival starts on the 14th day of the Shukla Paksha in Dhanur Maasa. Typically, this falls on the last week of December or the first week of January. The festival begins with a silver flag being hoisted to indicate the beginning of the Jaatre. This is called "Kodi" or "Dhwajaarohana" ceremony.
Each of the four days has separate ceremonies like the "Balis" where the idol of the presiding deity is carried around the temple for a procession accompanied by music, the "Rudrabhishekas" where the Shiva Lingam is given a grand shower with 101 vessels of water and the "Rathotsava" where the deity is taken on a procession on the chariot.
The climax of the festival is on the fourth day. Called the "Aarat" in local language, the ceremonies on this day mark the end of the festival. During the day, the presiding deity is taken on a procession in the Ratha or the chariot. Villagers offer their prayers during the procession. There is also an event called as the Pilchandi Bheti (meeting of Pili-Chamundi with the Lord) where the Bhoota offers its prayers to the Lord during the procession and seeks his blessings and vows to carry on the role of protecting Dharma in the region. The rituals are followed by a grand lunch for one and all. The food on this day is considered as God’s prasadam and no one leaves without having some.
The rest of the ceremonies start late in the evening and goes on till dawn next day. The deity is taken on a procession and villagers offer "Katte Pooje" or "Platform Pooja" to the deity as it passes their residence. The deity is taken to the temple pond and is given a bath there. Devotees also take bath along with the deity as its considered extremely sacred to do so. On the return journey to the temple, again, several Katte Poojes are offered. Finally, the flag is brought down to indicate the closure of the festival.
The next day, respect is offered to the Bhootas in the form of the Bhoota Kola. This is a dance ritual where a man assumes the role of a Bhoota and performs a set of rituals. It is believed that the Bhoota enters the body of the person during the Kola. Locals revere the ceremony a lot and the word of the person, performing the dance, during the kola is considered law. Even today, local disputes are settled during the Kola. The grandest of all Bhoota kolas is that of the "Pili Chamundi" Bhoota. It is a treat to the eyes what with the variety of colors on display. The kolas start early in the evening and continue till dawn the next day.
Calendar of Shri Nellitheertha Temple
Tula Sankramana - Cave Opens
Chathurdashi before Hunnime in Dhanur Masa (Dec—Jan) --- 5 day annual festival
Shivarathri ---- Shivarathri Utsava
Ganesha Chathurthi - --- Ganesha Utsave—Daiva Parva
Deepavali ------------- Daiva Parva—Ranga Pooje
SEVA OFFERINGS AT THE LORD'S FEET
There are many forms of offerings that can be made to Lord Shri Somanatheshwara at Nellitheertha. The sevas can be in the form of Pooja (worship), Yagna (fire ritual), Bhajane (singing devotional songs) or even just a visit and prayer. The most often conducted sevas and their descriptions are here below.
Payments for all sevas should be made directly to the temple and official reciepts should be collected
Shatha Rudrabhisheka: This literally means a bath involving 100 pots of water. Our scriptures suggest that Lord Shiva is fond of water. It is because of this fondness that we find river Ganga flowing from Lord Shiva's head. It is said that the easiest way to please Lord Somanatha is to shower him with water. Shatha Rudrabhisheka involves a mix of 100 pot-shower and Mangalarathis amidst the chanting of Rudra Suktha by 11 purohits. At the end, there is a grand Mangalarathi for the Lord.
Ekadasha Rudrabhisheka: This is a smaller scale version of the Shatha Rudrabhisheka where 11 pots of water are offered to Lord Shiva followed by a grand Mangalarathi.
Ganapati Homa: This is a very famous yagna performed to please Lord Ganapati. The rituals include offering all the favorite eateries of Lord Ganapati consisting of a dish made of sugarcane, jaggery, bananas, black til and ghee. The offerings are placed in the fire itself and is routed through Agni Deva, the God of fire (according to the Vedas, all offerings made through Yagnas are routed through Agni Deva).
Ranga Pooja: This is a very special and colorful pooja offered to the Lord. Offerings are placed on wooden racks in front of the Lord and lamps are lit throughout the temple. This is also one of the most ritualistic poojas offered at Nellitheertha.
Satyanarayana Pooja: Once every month, on the full moon day, people from the village gather and perform a community Satyanarayana Pooja.This is also a social occasion which lets people get together.
Durga Namaskara Pooja: This pooja is very unique to South Kanara and involves worshipping Lord Shri Durga Parameshwari in the form of light. A lamps is placed in the midst of a colorful Rangoli and is decorated with flowers and jewellery. It is a treat to the eyes and is performed often at the temple.
Bhoota Nemas: This is also popularly known as Bhoota Kola. It is a dance ritual offered to the Bhootas where a person assumes the role of a particular Bhoota and dances throughout the night trying to please the Bhoota. This is also a very ritualistic seva and is revered throughout South Kanara. Kolas are unique to South Kanara and every temple with either Lord Shiva or Lord Shakti as the deity has this ritual.
Reaching Nellitheertha
There are several routes to reach Nellitheertha.- From Mangalore, take the route towards Moodabidri. Travel beyond Gurupura, Kaikamba and reach Yedapadavu. Here, take a deviation towards Muchur. Nellitheertha is 8 km away from Yedapadavu.
- Reach Bajpe from Mangalore and take the route to Kathelsaar. Continue on the same road to reach Nellitheertha.
- Reach Kateel from Mangalore. Nellitheertha is about 5 km away from Kateel.
- While driving from Bangalore, one can take a deviation at B C Road and go through Polali and Kaikamba and reach Nellitheertha. This avoids having to travel through Mangalore.
- While driving from Bangalore, one can take a deviation at B C Road and go through Kuppepadavu, Yedapadavu and reach Nellitheertha. This also avoids having to travel through Mangalore.
57. Palani Murugan temple
The Hill Temple of Palani is one of the most famous temples of Murugan in India. It is located in the town of Palani, 100 km southeast of Coimbatore and a similar distance northwest of Madurai, and in the foot-hills of the eponymous Palni Hills. At its foot is the Temple of Thiru-avinan-kudi, one of the Arupadaiveedu.Palani Murugan Temple is known for its Panchamrita and Javvadu Vibhuti which are bought by the devotees without fail.Devotees throng during Thai-poosam,Panguni Utthiram,Skandha Shasti festivals.Devotees from various parts of India come to this shrine by Paada-yatra (travelling by foot).Mythology
Sage Narada once visited the celestial court of Lord Shiva at Mount Kailash to present to Him a fruit, the gyana-pazham (literally, the fruit of knowledge), that held in it the elixir of wisdom.Upon Lord Shiva expressing his intention of dividing the fruit between his two sons, Ganesha and Karthikeya, the Sage counseled Him against cutting it. He decided to award it to whichever of his two sons first circled the world thrice. Accepting the challenge, the Lord Karthikeya started his journey around the globe on his sacred bird, the peacock.
However, Lord Ganesha, who surmised that the world was no more than his parents Shiva and Shakti, circumambulated them. Pleased with their son's discernment, Lord Shiva awarded the fruit to Lord Ganesha. When the Lord Subrahmanya returned, he was furious to learn that his efforts had been in vain. In deep dudgeon, he decided to leave Mount Kailash and take up his abode in a place where the land and people would be unequivocally his and for him. Thus, it was that He came to what is today known as Palani, a name derived from the manner of His Parents trying to mollify him and prevail upon him to return to Kailash — Gnana Pazham Nee appa (Tamil for "You are the fruit of wisdom sire"), implying that, being the embodiment of wisdom, he had no need for the fruit. Thus, being the abode of wisdom, the place took on its master's name: Pazham Nee or Pazhani, anglicised as Palani.
Legends of the Temple
Going by legend, the idol of the Lord Muruga in Palani, was created and consecrated by the Sage Bhogar, one of Hinduism's eighteen great ascetics (siddhas), out of an amalgam of nine medicinal stones or Navapaashaanam(In Sanskrit,"Nava" means Nine and "PAshAnam" means Stone [1]).NavapAshanam is believed to posses great medicinal qualities. The legend also holds that, since it was a quick-setting mixture, the sculptor had to work very rapidly to chisel its features, but that he spent so much time in creating the exquisitely beatific face, he did not have time to bestow but a rough grace upon the rest of the body, thus explaining the contrast between the artistic perfection of the face and the slightly less accomplished work upon the body.Panchamrita is anointed to the Deity made of the medicinal Navapashanam daily and is distributed to devotees.A shrine to Bhogar exists in the southwestern corridor of the temple, which, by legend, is said to be connected by a subterranean tunnel to a cave in the heart of the hill, where Bhogar continues to meditate and maintain his vigil, with eight idols of the Lord.
Another legend holds that the deity, after centuries of worship, fell into neglect and was suffered to be engulfed by the forest. One night, Cheraman Perumal, a King of the Cheras, who controlled the area between the second and fifth centuries A.D., wandered from his hunting party and was forced to take refuge at the foot of the hill. It so befell, that the Lord Subrahmanyan, appeared to him in a dream, and ordered him to restore the idol to its former state. The king, thereat, awakening, commenced a search for the idol, and finding it, constructed the temple that now houses it, and re-instituted its worship. This is commemorated by a small stela at the foot of the staircase that winds up the hill.
The Deity
As related above, the idol of the deity is said to be made of an amalgam of nine substances. It is placed upon a pedestal of stone, with an archway framing it and represents the god Subrahmanya in the form He assumed at Palani - that of a very young recluse, shorn of his locks and all his finery, dressed in no more than a loincloth and armed only with a staff, the dhandam, as befits a monk. It is from His youthful appearance and the staff He bears, that the appellation Bāla-dhandāyudha-pāni, meaning the young wielder of the staff-weapon, is applied to Him.One curious aspect of the deity is that He faces west rather than east, the traditional direction at most Hindu temples. This is held to be on account of the temple having been re-consecrated by the Cheras, whose dominions lay to the west, and the guardian of whose eastern frontier was supposed to be the Lord Kartikeya of Palani. Another fact that will be remarked upon by any observer, are the rather disproportionately large ears the Lord is endowed with. This is reflective of the faith that the Lord listens carefully to each of his many devotees' prayers and requests.
Housed in the garbhagriham, the sanctum sanctorum, of the temple, the deity may be approached and handled only by the temple's priests, who are members of the Gurukkal community of Palani, and hold hereditary rights of sacerdotal worship at the temple. Other devotees are permitted to come up to the sanctum, while the priests' assistants, normally of the Pandāram community, are allowed up to the ante-chamber of the sanctum sanctorum.
The Temple
Priests of these ancient Temples accept and agree that the ancestors of DevendraKulathar are the ancient Tamil Kings namely Chera, Chola, Pandiya.There are ownership documents (Pattayam signed during 1500s) that show that the Palani Murugan Temple and numerous ancient Temples belong to people of Devendrakulam.The Temple is situated upon the higher of the two hills of Palani, known as the Sivagiri. Traditionally, access to it was by the main staircase cut into the hill-side or by the yanai-padhai or elephant's path, used by the ceremonial elephants. Pilgrims bearing water for the ritual bathing of the idol, and the priests, would use another way also carved into the hill-side but on the opposite side. Over the past half-century, three funicular railway tracks have been laid up the hill for the convenience of the pilgrims, and supplemented by a rope-way within the past decade.
The sanctum of the temple is of early Chera architecture while the covered ambulatory that runs around it bears unmistakable traces of Pandya influence, especially in the form of the two fishes, the Pandyan royal insignia. The walls of the sanctum bear extensive inscriptions in the old Tamil script. Surmounting the sanctum, is a gopuram of gold, with numerous sculptures of the presiding deity, Kartikeya, and gods and goddesses attendant upon him.
In the first inner prahāram, or ambulatory, around the heart of the temple, are two minor shrines, one each, to Shiva and Parvati, besides one to the Sage Bhogar who is by legend credited with the creation and consecration of the chief idol. In the second outer prahāram, is a celebrated shrine to Ganapati, besides the carriage-house of the Lord's Golden Chariot.
Worship
The most esteemed form of worship at the temple is the abhishekam - anointment of the idol with oils, sandalwood paste, milk, unguents and the like and then bathing it with water in an act of ritual purification. The most prominent abhishekams are conducted at the ceremonies to mark the hours of the day. These are four in number - the Vizha Poojai, early in the morning, the Ucchikālam, in the afternoon, the Sāyarakshai, in the evening and the Rakkālam, at night, immediately prior to the temple being closed for the day. These hours are marked by the tolling of the heavy bell on the hill, to rouse the attention of all devotees to the worship of the lord being carried out at that hour. On a quiet day, the bell can be heard in all the countryside around Palani.After the abhishekam, it is the practice to dress the idol of the Lord, in an act called alangaram, in one of several guises - the most common being the Raja, or king, the Vaitheekan, or priest, the Vedan, or hunter and the Aandi, or monk, which last is the most celebrated in Palani, because it is the nearest to the natural form the Lord assumed at Palani as an anchorite, having withdrawn from all the celestial riches of his father's court at Mount Kailash.
In addition to worship within the precincts of the temple, an idol of the Lord, called the Uthsavamoorthy, is also carried in state around the temple, in a golden chariot, drawn by devotees, most evenings in a year.
Traditions
One of the chief traditions of the temple, is the tonsuring of devotees, who vow to discard their hair in imitation of the Lord of Palani. Another is the anointing of the head of the God's idol with chandaṇam, or sandalwood paste, at night, prior to the temple being closed for the day. The paste, upon being allowed to stay overnight, is said to acquire medicinal properties, and is much sought after and distributed to devotees, as rakkāla chandaṇam.Traditionally, the hill-temple of Palani is supposed to be closed in the afternoon and rather early in the evening to permit the Lord to have adequate sleep, being but a child, and therefore, easily tired by the throngs of devotees and their constant importunations.
A tradition that is not very well known is that of the Paḷḷi-Arai or bedroom, wherein, each night, the Lord is informed of the status of the temple's accounts for the day, by the custodians of the temple, and then put to sleep to the singing of an ōdhuvār or bard.
Festivals
Besides regular services, days sacred to the god Subrahmanyan are celebrated with pomp and splendour every year, and are attended by throngs of devotees from all over South India. Some of these festivals are the Thai-Poosam, the Pankuni-Uththiram, the Vaikhashi-Vishakham and the Soora-Samharam.Thai-Poosam, which is considered, by far, the most important festival at Palani, is celebrated on the full moon day of the Tamil Month of Thai (15 January-15 February). Pilgrims after first having taken a strict vow of abstinence, come barefoot, by walk, from distant towns and villages. Many pilgrims also bring a litter of wood, called a Kāvadi, borne on their shoulders, in commemoration of the act of the demon Hidumba who is credited by legend with bringing the two hills of Palani to their present location, slung upon his shoulders in a similar fashion. Others bring pots of sanctified water, known as theertha-kāvadi, for the priests to conduct the abhishekam on the holy day. Traditionally, the most honoured of the pilgrims, whose arrival is awaited with anticipation by all and sundry, are the people of Karaikudi, who bring with them the diamond-encrusted vél or javelin, of the Lord from His temple at Karaikudi
Controversy
Over the years, some believe that the idol has been wearing away or dissolving, by virtue of its repeated anointment and ritual bathing. However, long-time devotees and priests of the temple maintain that they perceive no visible change.Since Hinduism forbids the worship of an imperfect idol, suggestions have been made, at various points of time, to replace it, cover it, or stop some of the rituals, which could have resulted in its erosion.
A new 100 kg idol was consecrated on January 27, 2004, but coming under severe criticism from orthodox believers, was displaced and worship of the existing idol restored, shortly thereafter
Poojas
Darshan (meaning open to the public) hours are from 6.00 a.m. to 8.00 p.m. On festival days the temple opens at 4.30 a.m.- Vilaa Pooja (6.30 a.m.)
- Siru Kall Pooja (8.00 a.m.)
- Kaala Santhi (9.00 a.m.)
- Utchikkala Pooja (12.00 noon)
- Raja Alankaram (5.30 p.m.)
- Iraakkaala Puja (8.00 p.m.)
- Golden Car Darshan (6.30 p.m.)
Murugan
Murugan, also called Kartikeya, Skanda and Subrahmanya, is a popular Hindu deity especially among Tamil Hindus, worshipped primarily in areas with Tamil influences, especially South India, Singapore, Sri Lanka, Malaysia, Mauritius and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and the sacred Buddhist and Hindu shrine of Katirkāmam Temple (also in Sinhala "Katharagama Devalaya") dedicated to him, situated deep south in the country.[1] Ethnic Chinese in Penang, Kuala Lumpur, of Malaysia also pray to Lord Murugan during Thaipusam.Murugan is more popular in South India especially among Tamil people famously referred as Thamizh Kadavul (God of Tamils) compared to other parts of India. In Karnataka he is popular as "Subrahmanya" and is often associated with snakes, famous shrine Kukke Subramanya is well known for Sarpa shanti rites. In Andhra Pradesh and Bengal too he is popular by the names "Subrahmanya" and "Kartikeya" respectively.[2] Like most Hindu deities, Murugan is known by many other names, including Senthil (meaning 'smart' or 'clever'), Saravaṇa, Kārtikeya (meaning 'son of Krittika'), Arumugam, Sanmuga (from Sanskrit Ṣaṇmukha), Shadanana (meaning 'one with six faces'), Kumāra (meaning 'child or son'), Dhandapany (meaning God with a Club), Guhan or Guruhuha (meaning 'cave-dweller'), Skanda (meaning 'that which is spilled or oozed, namely seed' in Sanskrit),[3] Subrahmaṇya, Vēlaṇ and Swaminatha.
Historical development
Murugan is also associated with Ahmuvan, an Indus Valley Deity.According to noted epigraphist Iravatham Mahadevan, the ideographs signify a brave warrior capable of killing evil beings to save the devoted.[5]
Sangam Tamil literature
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, " the red god seated on the blue peacock, who is ever young and resplendent," as " the favoured god of the Tamils."[6]The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400-450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam).
Tamil Sangam Literature mentions Murugu as a nature spirit worshipped associated with a non-Brahmanical priest known as a Velan, a name later used to refer to the deity himself. The worship of Murugu often occurred in the woods or in an open field, with no particular associated structure. The rituals practiced included the Veriyaattu, a form of ritual-trance-dancing, which is still a common part of Murugan worship in Tamil Nadu and Malaysia. Murugu was believed to hold power over the chaotic and could be appeased by kavadi dance (dancing with peacock feather attached sticks carrying in shoulders of devotes) to bring order and prosperity.
The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru.One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee
not for boons of enjoyment or wealth,
But for thy grace beatific, love and
virtuous deeds."
According to the Tamil devotional work, Thiruppugazh,
"Murugan never hesitates to come to the aid of a devotee when called upon
in piety or distress". In another work Thirumurukkarrupatai, he is
described as a god of eternal youth; His face shines a myriad rays light and
removes the darkness from this world.
Sanskrit literature
The references to Murugan in Sanskrit literature can be traced back to the first millennium BCE. There are references to Subrahmanya in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam and in the Sanskrit drama Mricchakatika. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[8] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Subrahmaṇya is installed on the left of the main deity.Sati, the consort of Shiva immolated herself at the Daksha Yagna, sacrificed herself in yagna. Sati was reborn as Parvati the daughter of the mountain king Himavaan (the Himalayas). Shiva withdrew himself from the universe and engaged himself in yogic meditation in the Himalayas.[citation needed]
In the meanwhile, Tarakasur (an asura) ravaged the earth and tormented its beings. It was realized by the gods that only the son born of Shiva could lead the gods to victory over Tarakasuran, Surapdaman and their companions. They plotted with Kamadeva, to shoot a flower arrow at Shiva, as he sat in meditation, so as to make him fall in love with Parvati. When Kama aimed his arrow, Shiva opened his third eye and burned Kama to ashes instantly.[citation needed]
The sparks of the fiery seed of Shiva were unbearable; even the fire God Agni could not bear them; this fire was then transported by the river Ganges into the Saravana forest into a pond called the Saravana Poigai (located at mouths of river Ganges), where the sparks became six children. They were raised by the six Krittika or Kartika - the stars that make up the Pleiades, earning the name Karthikeya. Parvati combined these six babies into one with six faces, i.e. Shanmukha or Arumugan. Since he was born in the Saravana he was also called 'Saravanabhava'.[citation needed]
Murugan became the supreme general of the demi-gods then escorted the devas and led the army of the devas to victory against the asuras. The six sites at which Karthikeya sojourned while leading his armies against Surapadman are Tiruttanikai, Swamimalai, Tiruvavinankudi (Palani), Pazhamudirsolai, Tirupparamkunram and Tiruchendur. All these sites have ancient temples glorified by the Tamil poems of Tirumurugaatruppadai of the Sangam period (c. the 3rd century AD).And six sites collectively came to be known as "Arupadai Veedu" (Lang:Tamil), it means the six battle camps of the Lord.[citation needed]
Hindu epics
Template:Kumaran The first elaborate account of Karthikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svāha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Karthikeya is said to have been born to destroy the Asura Mahisha.[9] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Karthikeya as he sees the latter as a threat, until Shiva intervenes and makes Karthikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas.[citation needed]The Ramayana version is closer to the stories told in the Puranas discussed below.
Vedas
The Atharva Veda describes Kumaran as 'Agnibhuh' or son of Agni, the fire god. The Satapatha Brahmana refers to him as the son of Rudra and the ninth form of Agni. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[8] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.Puranas
Though slightly varying versions occur in the Puranas, they broadly follow the same pattern. By this period, the identification of Shiva/Rudra with Agni, that can be traced back to the Vedas and Brahmanas, had clearly made Kartikeya the son of Shiva.[citation needed]The Skanda Purana narrates that Shiva first wed Dakshayani (also named Sati), the granddaughter of Brahma, and the daughter of Daksha. Daksha never liked Shiva, who, symbolizing destruction and detachment, begs for food, dances in a graveyard smeared with ashes, and has no possessions, not even good clothes for himself. Daksha publicly insults Shiva in a Yagna ceremony, and Dakshayani immolates herself. The Yagna is destroyed although protected by all the other Gods and the rishis. Taraka believed that, because Shiva is an ascetic and his earlier marriage was conducted with great difficulty, his remarriage was out of the question, hence his boon of being killed by Shiva's son alone would give him invincibility.[citation needed]
The Devas manage to get Shiva married to Parvati (who was Dakshayani, reborn), by making Manmatha (also known as Kama), the God of love awaken him from his penance, but Manmatha incurred the Lord's wrath indicated by the opening his third eye - "Netri Kann", and being destroyed and resurrected. Shiva hands over his effulgence of the third eye used to destroy Manmatha to Agni, as he alone is capable of handling it until it becomes the desired offspring. But even Agni, tortured its heat, hands it over to Ganga who in turn deposits it in a lake in a forest of reeds (sharavanam).Then Goddess Parvati,took the form of this water body as she alone is capable of taming the Tejas of Shiva,her consort. . The child is finally born in this forest (vana) with six faces-eesanam, sathpurusham, vamadevam, agoram, sathyojatham and adhomugam. He is first spotted and cared for by six women representing the Pleiades - Kritika in Sanskrit. He thus gets named Karthikeya. As a young lad, he destroys Taraka. He is also called Kumara (Tamil for "youth").[citation needed]
Another Story [10] After their marriage, Lord Shiva and Parvati lived happily at Mt. Gandhamadana. Once, while they were enjoying an intimate moment, a small quantity of Shiva's vital fluid fell on the ground. Tremendous amount of heat began emanating from it and it threatened to engulf the entire world in flames. Acting on the advice of Brahma and Vishnu, Agni went there in the guise of a mendicant and devoured the vital fluid.
Parvati felt insulted. She cursed Agni saying, "From this day thou shall be omnivorous and eat unclean things. The vital fluid that you have devoured shall cause an unbearable inflammation on your body." (Note: See this story for an alternate curse for why Agni became omnivorous.)
Instantly, Agni got unbearable inflammation on his body. He beseeched Lord Shiva for a way to end his agony. Lord Shiva said, "You will be relieved of this affliction when you transfer my vital fluid to the womb of a woman."
Agni retired to a desolate place, waiting for a suitable woman to arrive. He beheld the six Kritikas, all shivering with cold who arrived there. He then transferred Shiva's vital fluid to their wombs. They became pregnant. When their husbands came to know of this, they cursed the six women, to be turned into stars in a constellation in the sky. Before the transformation, the Kritikas aborted their fetuses on the Himalaya mountains. The holy river Ganga carried the fetuses to a secluded place, called the Sara Vana, which was covered with reeds. After some time, Lord Kartikeya (also called Skanda) manifested from those reeds. Since he was born to six mothers, he had six heads. Since he was born in the Sara Vana, he is also known as Saravana.
[Note: The Six Kritikas are the stars of the constellation pleiades. In other texts, Agni carries the six sparks that fell from the third eye of Shiva, not his vital fluid. The sparks are deposited in a pond in the Sara Vana, where a six babies are born on a lotus each. The Krittikas who came there, nursed the babies. When Parvati and Shiva came there, Parvati took all the babies in her arms and made them into one, albeit with six heads.]
The Devas rejoiced at the birth of this child. Lord Shiva and Parvati went to the place where the child was born. Parvati prayed to Shiva that only she should be the mother of Skanda and no one else. Shiva granted her this boon.
As per a prior prophesy, the child Kartikeya was anointed as the command-in-chief of the Devas. It had been foretold that only he could kill a demon named Taraka who had been plaguing the Devas. However, that incident is part of another story.
Divine legends
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine mango of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the mango, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the mango. After winning it, he offers to give the mango to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom.In many traditions, Murugan is seen as a bachelor. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. Other traditions have him married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods).
Symbolism
Kartikeya symbols are based on the weapons - Vel, the Divine Spear or Lance that He carries and His mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes His purification of human ills. His javelin is used to symbolize His far reaching protection, His discus symbolizes His knowledge of the truth, His mace represents His strength and His bow shows His ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
Worship through ages
Tamil Nadu
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350-1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil and Sanskrit literature, and a votary of the Shaiva Siddhanta philosophy.)He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[11]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumuga, the six-faced one; Guha and Maal-Marugan, the son-in-law of Vishnu.
Murugan is venerated throughout the Tamil year. There is a six day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and wa
Other parts of India
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam.
In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal, where he is worshipped during the Durga Puja festivities alongside Durga.
Lord Subramanya is the major deity among the Thiyyas of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Uttaranchal: one of the famous temple of Murgan in the village of Maniguh, Distt Rudraprayag, neary by Augustmuni. Kartik Swami temple is bilt by Bhatt Brahmin at village Maniguh in the long time back they are doing daily morning and evening prayr in the temple. The village Brahamn Bhatt in Maniguh have been praying. Bhatt is believed that these people came here from South India. they brought them here to our Aradhy Dev Mnndir made here. After that two brother Jama and Khama bilt a small temple at Kronch parvat. Hira singh rebilt the temple at kronch parvata. 10 famili of Bhatt Brahmin are doing worshipped in the temple. at present Gaya Dutt Bhatt, Kashiram, Sudama Prasad, Shashibhusan, Brajbhusan, Devi prasad, Laxmi Prasad, Bhagwati Prasad, Anil Prasad, Ansuya Prasad, Bharatbhusan etc mainly worship there
Khandoba, is the Kuldevta for majority of Marathi people in Maharashtra. It has been speculated that Skanda and Khandoba are one and the same. However, he is mainly worshipped as a manifestation of Shiva.
Temples
The main temples of Murugan are located in Southern India. They include the Aru Padaiveedu (six houses - rather, military camps in his campaign against asuras) - Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani - and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.There are many temples dedicated to Lord Subramanya in Kerala. Amongst them, the most important ones are Payyannur Subramanya Swamy temple in Payyanur and the Subramanya temple in Haripad.[according to whom?]Payyanur Shri Subramanya Swami temple is considered as mini-Palani. The astrology and Ganitha, Prashna Shastra Jyothish developed here, all because of Subramanya swami, who is also called "Jyotishathin-Kaadaleee" meaning the Lord of Astrology.
There is a famous temple in the area of Skandagiri in Secunderabad (twin city to Hyderabad),and also one more temple in Bikkavolu it is very famous in East Godavari district in the state of Andhra Pradesh, Skandagiri Murugan Temple.
In Karnataka there is the temple called Kukke Subramanya Temple. There Lord Murugan is worshipped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here.
There is a famous temple called Malai Mandir situated on a hill in South Delhi. Malai means Hill in Tamil. Mandir means Temple in Hindi.
Vibhuti
Vibhuti (Sanskrit : vibhūti विभूति; Kannada : / Vibhooti ; Tamil : / Thiruneeru ) is a word that has several meanings in Hinduism.[1] Generally it is used to denote the sacred ash which is made of burnt dried cow dung in vedic rituals.The hindu devotees make a paste by mixing vibhuhti with water and smear it as three horizontal lines across the forehead and other parts parts of the body to please Lord Shiva.Smearing Vibhuthi across the forehead to the end of both eyebrows is called as Tripundra.Meaning
In sanskrit,Bhoothi means Aishwaryam i.e.wealth,treasure,precious.Vi-bhoothi with an Upasarga (preposition "vi") means very or more valuable.The synonyms of Vibhuhti in sanskrit as said in the Amara-kosha is "Vibhuthi: bhoothi: Aishwaryam".Vibhuhti can also be called as Bhoothi,Aishwaryam,Basma etc.,.Sacred ash
Vedic scriptures say as follows "Lalaata Shoonyam Smashaana Tulyam",which means that "a person without smearing Vibhuthi in his forehead is equal to a corpse in a burial ground".So, hindus pay special attention that their forehead is smeared with vibhooti and it remains all the time over their body in a day.Even the Almighty Lord Shiva who sports vibhuhti all the time stands as a example to his followers that however one be considered as great person in this mortal world,he needs to smear his forehead and the body with holy ash prepared from cow dung as he does (Lord Shiva) in the Immortal adobe of Kailasa.So,it is considered by vedic scholars that even great saints,seers,yogis and the like should wear vibhuthi all the time over forehead and other parts of the body in form of three lines to make a Tripundra.Smearing vibhuthi horizontally to make three parallel lines with forefinger,middle finger and ring finger across the forehead & other parts of the body like chest,stomach,arms,elbows,wrists etc is called as Tripundra.It is mandatory for the devotees of Lord Shiva to have Tripundra over their body all the time.A person who smears Vibhuthi purifies himself from sins and also removes the sins of persons who looks at him besmeared with Vibhuthi.The great saint Thiru Gyaana Sambandar did many wonders with Vibhuthi and he expounds the greatness of Vibhuti in one of his Pathigams called "Thiruneetru Pathigam" as follows,
Mandhira maavadhu neeru| Vaanavar meeladhu neeru ||
Sundhara maavadhu neeru |Thudhikkap paduvadhu neeru ||
Thandhira maavadhu neeru| Chamayaththil ullaadhu neeru ||
Senthuvar vaayumai pangan|Thiruaalavaayaan Thiruneerae ||
Meaning:
Mantra is the ash; Higher than heavenly people is the ash; Beauty is the ash; Praised is the ash; Technique is the ash; In the religion is the ash; The Lord of Thiruaalavaay (Lord Sundareshwarar,Madurai) who share the body with the red lipped Parvathi - His Holy Ash.
Panchakshara mantra and the above Pathigam are generally recited by devotees while smearing Vibhuthi.Winning the Jains in the challenge on fire Thirugnana Sambandhar sang the above marvelous hymn Thiruppaachuram explaining the king and the world the limitless grace and glory of Lord Shiva and won the Jains in the water challenge.Thiru Gyana sambandar won the Jains and re-converted the king and his people back to Shaivism by Vibhuthi reciting the above Pathigam.
Vibhuthi of Vaitheeswaran Koil and Thiruchendur Murugan Temple is famous for curing many incurable diseases.
Vibhuti is the sacred ash used in religious worship in Hinduism.The main ingredient of Vibuthi is Cow dung.It is burned in a sacred fire (Homa)to form white ash. Vibhuti is placed on the forehead as it is considered sacred and holy.
Scriptures say that Vibhuthi should not wasted by spilling it in on floor or walls after receiving it as a Prasaad from a Shiva Temple.Goddess Bhoomi Devi cannot tolerate the weight of certain substances.They are Vibhuthi,Tulsi leaves,Sacred Deepa,Sacred Thread etc., due to their sacredness.So,they are kept over a Asanam to give respect to those articles.They are not kept on Barren floor.
The ash has several symbolic meanings:
- It serves as a reminder to the believer to cast away selfish and worldly desires that wrap the self in maya, and calls to mind the story of how Shiva burned Kama (the god of desire) to ashes when Kama attempted to break Shiva's focus on the Divine Truth.[citation needed]
- Normally worn along with red tilaka. Vibhuti relates to Shiva and Red tilaka to Shakti. Reminds that Shiva and Shakti form the universe and everything is though the union of Shiva and Shakti.
Glorious attributes
Vibhuti may refer to glorious attributes of the divine, and in this context is translated as 'all pervading', 'superhuman power', 'wealth' and so on.The ash of any burnt object is not regarded as holy ash.Vibhuti (AKA Bhasma,Thiruneeru,the holy ash) is the ash from the Homa (sacrificial fire) where cow dung is used to perform the ritual. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as Prassad to devotees. Bhasma is generally applied on the forehead,neck,chest,arms,stomach elbow,wrists etc.,. Some apply it on other parts of the body, like the knees,toes,scalp etc.,.It is considered very auspicious for the hindus especially shaiva sect of people to smear vibhuthi all over the body.
Sri Adi Shankaracharya praises the greatness of Vibhuthi Of Lord Murugan in his "Sri Subramnaya Bhujanga Stotra" as follows ,
ApasmAra kushta kshayArsha prameha|
JvaronmAdha gulmAdhi rogA mahAntha||
PishAchAshcha sarve bhavatpatra bhoothim|
Vilokya kshanAth tArakAre dravanthe|| (Shloka no.25)
Meaning:
Oh Conqueror of Taraka! Severe epilepsy, leprosy, consumption, lung diseases, venereal diseases, fevers, mental diseases of all types, they run away the moment they see Thy Vibhuti contained in a leaf.
The word bhasma means “that by which our sins are destroyed and the Lord is remembered". ”Bha” implies Bhartsana (“to destroy”) and “sma” implies smaranam (“to remember”). The application of Bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called Vibhuti (“glory”) as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her. The ash we apply indicates that we should burn false identification with body and become free of the limitations of birth and death. It also reminds us that the body is perishable and shall one day be reduced to ashes. As death can come at any moment, this awareness must increase our drive to make the best use of time. This is not to be misconstrued as a morose reminder of death, but as a powerful pointer towards the fact that time and tide wait for none.
Bhasma is specially associated with Lord Shiva, who applies it all over His body. According to Hindu mythology Vibhuti or Bhasma is said to be favorite to Lord Shiva and that's why He is often called Vibhuti Bhushan (the one having ash as his ornament). Shiva devotees apply bhasma as a tripundra (the form of three lines). When applied with a red spot in the centre, the mark symbolises Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).
Ash is what remains when all the wood is burnt away and it does not decay. Similarly, the Lord is imperishable Truth that remains when the entire creation of innumerable names and forms is dissolved.
Bhasma is believed to have medicinal value and is used in many ayurvedic medicines. It absorbs excess moisture from the body and prevents colds and headaches. The Upanishads say that the famous Mrutyunjaya mantra should be chanted whilst applying ash on the forehead, thus:
“Om Tryambakam yajaamahe
sugandhim pushtivardhanam Urvaarukamiva bandhanat mrutyor muksheeya
maamritaat !!”
“We worship the
three-eyed Lord Shiva who nourishes and spreads fragrance in our lives. May He
free us from the shackles of sorrow, change and death effortlessly, like the
fall of a ripe cucumber from its stem !!”
In yajna
cow dung is considered very sacred and is used as fuel to burn the offerings
like ghee,milk,curd,rice,holy twigs etc.,in Lord Agni who carries the offerings
to the respective devata in a yajna.The residue left over which is white in
colour is considered as vibhuthi and is given to the devotees as prasaad for
daily use to please Lord Shiva.Common Adulterants used in Manufacturing
Many Vibhuthi Manufacturers these days adulterate their Vibhuthi product with Jersey and Friesian's animals dung ashes,rice bran ashes,rice husk ashes,boiler waste ashes,Thermal Power plant ashes,Bio-gas energy plants,white stone powder,paper cellulose, calcium carbonate,paints,chemicals etc.,.These substances make them unfit for spiritual use.Due to lack of knowledge and awareness the above adulterants are used by the manufacturers to gain a huge profit as they are cheaply available and are considered as waste by-products by various industries.Many people have developed skin allergies by the use of these adulterated Vibhuthi.Special care needs to be taken by the Shiva devotees that Vibhuthi is without adulterants and is prepared in a traditional way from cow dung to gain the benefits of smearing Vibhuthi.Panchamrita
Panchamrita (Devanagari: , from Sanskrit: pañcāmṛta) is a mixture of five foods used in Hindu worship and puja,[1] usually honey, sugar, milk, yogurt, and ghee. (Milk, Yogurt and Ghee are Cow’s milk, yogurt and ghee)Panchamrita is also called 'Charnamrit' in some parts of India. Often Basil (Tulsi) leaves and dry fruits are also added in Panchamrita. It is offered to Hindu Gods as Prasad and is also used to bathe their idols.
Preparation
Appropriate quantities of Milk (preferably cow milk), Yogurt, Honey, Sugar and Ghee are mixed together.[2][3] However, there may be certain regional variations in ingredients. Most south Indians add ripe banana[6] instead of sugar. In Palani Murugan temple, Tamilnadu, Panchamrita is used in abisheka and distributed as prasad in huge quantity. Banana used here is Virupachi variety, specific to that location.[7]Keralites may also include tender coconut. Some recipes also include grapes.
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the collection
1 comments:
This article is like Encyclopedia,Thanks you.
You have an easiest way to book your Trip with your friends and family with guidance too.
Utilize the Bus Ticketservices provided by the TicketGoose.com, to book your bus ticket to Sharma Travels.
Post a Comment