Holy Pilgrimage - Hindu temples in Nepal -1 at 6:07 AM

Holy Pilgrimage  - Hindu temples in Nepal

Nepal

 

Pashupatinath Temple

 

Pashupatinath Temple (Nepali: पशुपतिनाथको मन्दिर) is one of the most significant Hindu temples of Lord Shiva in the world, located on the banks of the Bagmati River in the eastern part of Kathmandu, the capital of Nepal. The temple serves as the seat of the national deity, Lord Pashupatinath. The temple is listed in UNESCO World Heritage Sites list.
Pashupati (Sanskrit: पशुपति Paśupati), "Lord of all animals", is an epithet of the Hindu god Shiva.^[1] In Vedic times it was used as an epithet of Rudra.  The Rigveda has the related pashupa "protector of animals" as a name of Pushan. The name was also applied by John Marshall to a figure, probably a deity depicted as sitting among animals, on a seal discovered in the context of the Indus Valley Civilization^[
The temple is one of the 275 Paadal Petra Sthalams (Holy Abodes of Shiva on the continent). Over the past times, only born Hindus were allowed to enter the temple. Others could look at it from other side of the river. However, the norms have been relaxed due to many incidents. If the individual is destined, he/she takes and completes the journey to reach these footsteps without any resistance or obstructions along the way, is believed to be under loving grace of Rudra. It is final stage of harsh penance. Thus, the slave (pasu - the human condition) becomes the master (pati - the divine condition).

 

Legend

Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was founded. But according to Nepal Mahatmaya and Himvatkhanda,  the deity here gained great fame there as Pashupati, the Lord of the Animals.
Pashupatinath Temple's existence dates back to 400 A.D. The richly-ornamented pagoda houses the sacred linga or holy symbol of Lord Shiva.
There are many legends describing as to how the temple of Lord Pashupatinath came to existence here. Some of them are narrated below:-
The Cow Legend
Legend says that Lord Shiva once took the form of an antelope and sported unknown in the forest on Bagmati river's east bank. The gods later caught up with him, and grabbing him by the horn, forced him to resume his divine form. The broken horn was worshipped as a linga but overtime it was buried and lost. Centuries later an astonished herdsmen found one of his cows showering the earth with milk. Digging deep at the site, he discovered the divine linga of Pashupatinath.
The Linchchhavi Legend
According to Gopalraj Vamsavali, the oldest ever chronicle in Nepal, this temple was built by Supuspa Deva, a Linchchhavi King, who according to the stone inscription erected by Jayadeva 11 in the courtyard of Pashupatinath in 753 AD, happened to be the ruler 39 generations before Manadeva (464-505 AD).
The Devalaya Legend
Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five storey temple of Pashupatinath in this place. As the time passed, the need for repairing and renovating this temple arose. It is learnt that this temple was reconstructed by a medieval King named Shivadeva (1099-1126 AD). It was renovated by Ananta Malla adding a roof to it.  Thousands of pilgrims from all over the world come to pay homage to this temple, that is also known as 'The Temple of Living Beings'.

History

The temple was erected anew in the 17th century by King Bhupendra Malla after the previous building had been consumed by termites  Countless further temples have been erected around this two -storied temple. These include the Vaishnava temple complex with a Ram temple from the 14th century and the Guhyeshwari temple mentioned in an 11th-century manuscript. The priests who perform the services at this temple have been Bhat-Brahmins from South India (Karnataka 2010) origin since last 350 years. The priests of Pashaputinath are called Bhattas and the chief priest is called Mool Bhatt or Raval. The chief priest is answerable only to the King of Nepal and reports to him on temple matters on a periodic basis.
This tradition is reported to have started by the request of Adi Shankaracharya who sought to unify the different states of Bharatam (Unified India) by encouraging cultural exchange. The unique feature of this temple is that only 4 priests can touch the deity. This tradition is supposed to have started by Sage Shankaracharya in 8th century, ostensibly to stop human sacrifice which was prevalent in that temple. This procedure is also followed in other temples around India which were sanctified by Adi Shankaracharya. Malla kings honoured the request of Adi shankarachaya as latter being one of the greatest ever Hindu acharyas.
However,this tradition was broken after the historic political revolution in Nepal which demolished the monarchy and established a secular republic. The newly formed government allowed Nepalese priest to worship by discontinuing the centuries old tradition. There was a widespread protests as many thought this as an interference in their religious tradition.

Origin beliefs

There are several complex stories involving the origins of Pashupatinath. One story goes, in brief, that Shiva and Parvati came to the Kathmandu Valley and rested by the Bagmati while on a journey. Shiva was so impressed by its beauty and the surrounding forest that he and Parvati changed themselves into deers and walked into the forest. Many spots in the Kathmandu Valley are identified as places where Shiva went during his time as a deer. After awhile the people and gods began to search for Shiva. Finally, after various complications, they found him in the forest, but he refused to leave. More complications ensued, but ultimately Shiva announced that, since he had lived by the Bagmati in a deer's form, he would now be known as Pashupatinath, Lord of all Animals. It is said that whoever came here and beheld the lingam that appeared there would not be reborn as an animal.
Another origin story involves Parvati's incarnation as Sati, who gave up her life because her father didn't respect Shiva. Grieved at losing her, Shiva wandered the world carrying her body. Wherever pieces of her body fell, temples were established, including one at Guhyeshvari adjoining the Pashupatinath complex.

Parvati offers Buddha a boon

One belief associated with the temple goes like this: Vishnu in the form of Buddha came from Saurashtra and meditated on Mandihatu mountain in the middle of four burning fires and with the sun as a fifth fire burning on his head. The meditation was so intense then it created the river Manimati. Buddha also pleased Parvati who appeared to him in the form of the Buddhist goddess Vajrayogini and offered Buddha a boon. Buddha wanted that there would always live Buddhist people in the holy land of Kathmandu Valley. Paravti gave Buddha the boon and said that in this holy area of Nepal Shiva devotees and Buddhist will live in harmony. Parvati then asked Buddha to establish a lingam at the confluence of the Bagmati and Manimati river. And so Buddha established the Karunikeshvara here.
The gods built a big accommodation of gold to stay close to Pashupatinath and called it Maheshvarepuri. The city with gold and rubies was called Pashupatipuri with the pashupatinath lingam brightly shining in the center. Though at the end of the Dvapara yuga the golden city turned into rock, wood and soil. By the time of the Kali yuga the lingam had sunk deep into the soil. The gods were back living in their heavens.

Finding Shiva Lingam at Pashupatinath Temple

It is said that the wish-fulfilling cow Kamadhenu took shelter in a cave on the Chandravan mountain. Everyday Kamadenu went down to the place the lingam was sunken into the soil and poured her milk on top of the soil. After ten thousand years some people saw Kamdenu pouring milk on that same spot everyday, and started to wonder what that would be. So they removed the soil and found the beautiful shining lingam. After having a good look they disappeared into the lingam, freed from sin and rebirths. More and more people came to look and more people disappeared into the lingam. This was a big concern for Brahma.

Festivals

Pashupati area is regarded as one of the most important places of pilgrimages for the followers of Hinduism. Thousands of devotees from within and outside the country come to pay homage to Pashupatinath every day. And on special occasions like Ekadasi, Sankranti, Mahashivratri, Teej Akshaya, Rakshabandhan, Grahana (eclipse), Poornima (Full moon day) the whole atmosphere turns festive and mirthful as people congregate here in a far greater number. During the Shivaratri (also spelled Shivratri) festival Pashupatinath temple is lit with ghee lamps throughout the night and the temple remains open all night. Thousands of devotees take ritual baths in the Bagmati river on the day of the festival and observe a fast for the whole day. Hundreds of sadhus (sages) from different parts of Nepal and India come here on the occasion of Maha Shivaratri.

Temple architecture

The temple is of the Nepalese pagoda style of architecture. All the features of pagoda style is founded here like cubic constructions, beautifully carved wooden rafters on which they rest (tundal). The two level roofs are of copper with gold covering. It has four main doors, all covered with silver sheets. This temple has a gold pinnacle, (Gajur), which is a symbol of religious thought. The western door has a statue of large bull or Nandi, plated in bronze. The deity is of black stone, about 6 feet in height and the same in circumference.
Vasukinath lies to the east of Pashupatinath.

 

What to see

Pashupati Temple stands in the center of the town of Deopatan, in the middle of an open courtyard. It is a square, two-tiered pagoda temple built on a single-tier plinth, and it stands 23.6 meters above the ground. Richly ornamented gilt and silver-plated doors are on all sides.
On both sides of each door are niches of various sizes containing gold-painted images of guardian deities. Inside the temple itself is a narrow ambulatory around the sanctum. The sanctum contains a one-meter high linga with four faces (chaturmukha) representing Pashupati, as well as images of Vishnu, Surya, Devi and Ganesh.
The priests of Pashaputinath are called Bhattas and the chief priest is called Mool Bhatt or Raval. The chief priest is answerable only to the King of Nepal and reports to him on temple matters on a periodic basis.
The struts under the roofs, dating from the late 17th century, are decorated with wood carvings of members of Shiva's family such as Parvati, Ganesh, Kumar or the Yoginis, as well as Hanuman, Rama, Sita, Lakshman and other gods and goddesses from the Ramayana.
Pashaputi Temple's extensive grounds include many other old and important temples, shrines and statues. South of the temple, for instance, is Chadeshvar, an inscribed Licchavi linga from the 7th century, and north of the temple is a 9th-century temple of Brahma. On the south side of Pashupati temple is the Dharmashila, a stone where sacred oaths are taken, and pillars with statues of various Shah kings.
In the northeast corner of the temple courtyard is the small pagoda temple of Vasuki, the King of the Nagas. Vasuki has the form of a Naga (mythical snake) from the waist upwards, while the lower parts are an intricate tangle of snakes' bodies. According to local belief, Vasuki took up residence here in order to protect Pashupati. One can often see devotees circumambulating and worshipping Vasuki before entering the main sanctum.
The Bagmati River, which runs next to Pashaputinath Temple, has highly sacred properties. Thus the banks are lined with many ghats (bathing spots) for use by pilgrims. Renovating or furnishing these sites has always been regarded as meritorious.
Arya Ghat, dating from the early 1900s, is of special importance because it is the only place where lustral water for Pashupatinath Temple can be obtained and it is where members of the royal family are cremated. The main cremation site is Bhasmeshvar Ghat, which is the most-used cremation site in the Kathmandu Valley. The preferred bathing spot for women is the Gauri Ghat, to the north.
Across the Bagmati River are 15 votive shrines, the Pandra Shivalaya, which were built to enshrine lingas in memory of deceased persons between 1859 and 1869

 

 

 

Swayambhunath, Nepal

 

 

Swayambhunath (Devanagari: स्वयम्भूनाथ स्तुप; sometimes romanized Swoyambhunath) is an ancient religious complex atop a hill in the Kathmandu Valley, west of Kathmandu city. It is also known as the Monkey Temple as there are holy monkeys living in the north-west parts of the temple. The Tibetan name for the site means 'Sublime Trees' (Wylie:Phags.pa Shing.kun), for the many varieties of trees found on the hill. However, Shing.kun may be a corruption of the local Newari name for the complex, Singgu, meaning 'self-sprung'.  For the Buddhist Newars in whose mythological history and origin myth as well as day-to-day religious practice, Swayambhunath occupies a central position, it is probably the most sacred among Buddhist pilgrimage sites. For Tibetans and followers of Tibetan Buddhism, it is second only to Boudhanath.
The Swayambhunath complex consists of a stupa, a variety of shrines and temples, some dating back to the Licchavi period. A Tibetan monastery, museum and library are more recent additions. The stupa has Buddha's eyes and eyebrows painted on. Between them, there is something painted which looks like the nose - but is the Nepali symbol of 'unity', in the main Nepali language dialect  There are also shops, restaurants and hostels. The site has two access points: a long stairway, claimed to have 365 steps, leading directly to the main platform of the temple, which is from the top of the hill to the east; and a car road around the hill from the south leading to the southwest entrance. The first sight on reaching the top of the stairway is the Vajra. Tsultrim Allione describes the experience:
We were breathless and sweating as we stumbled up the last steep steps and practically fell upon the biggest vajra (thunder-bolt scepter) that I have ever seen. Behind this vajra was the vast, round, white dome of the stupa, like a full solid skirt, at the top of which were two giant Buddha eyes wisely looking out over the peaceful valley which was just beginning to come alive.
Much of Swayambhunath's iconography comes from the Vajrayana tradition of Newar Buddhism. However, the complex is also an important site for Buddhists of many schools, and is also revered by Hindus.

 

Mythology

According to Swayambhu Purana, the entire valley was once filled with an enormous lake, out of which grew a lotus. The valley came to be known as Swayambhu, meaning "Self-Created." The name comes from an eternal self-existent flame (svyaṃbhu) over which a sūpa was later built.
Swayambhunath is also known as the Monkey Temple as there are holy monkeys living in the north-west parts of the temple. They are holy because Manjushree, the bodhisattva of wisdom and learning was raising the hill which the Swayambhunath Temple stands on. He was supposed to leave his hair short but he made it grow long and head lice grew. It is said that the head lice transformed into these monkeys.
The Bodhisattva Manjusri had a vision of the lotus at Swayambhu and traveled there to worship it. Seeing that the valley can be good settlement and to make the site more accessible to human pilgrims, Manjusri cut a gorge at Chovar. The water drained out of the lake, leaving the valley in which Kathmandu now lies. The lotus was transformed into a hill and the flower become the Swayambhunath stupa.

History

Swayambhunath, is among the oldest religious sites in Nepal. According to the Gopālarājavaṃśāvalī Swayambhunath was founded by the great-grandfather of King Mānadeva (464-505 CE), King Vṛsadeva, about the beginning of the 5th century CE. This seems to be confirmed by a damaged stone inscription found at the site, which indicates that King Mānadeva ordered work done in 640 CE.
However, Emperor Ashoka is said to have visited the site in the third century BCE and built a temple on the hill which was later destroyed.
Although the site is considered Buddhist, the place is revered by both Buddhists and Hindus. Numerous king Hindu followers are known to have paid their homage to the temple, including Pratap Malla, the powerful king of Kathmandu, who is responsible for the construction of the eastern stairway in the 17th century.
The stupa was completely renovated in May 2010, its first major renovation in 90 years  and its 15th in the nearly 1,500 years since it was built. The dome was re-gilded using 20 kg of gold. The renovation was funded by the Tibetan Nyingma Meditation Center of California, and began in June 2008.

 

Architecture

The stupa consists of a dome at the base, above which is a cubical structure painted with eyes of Buddha looking in all four directions with the word "unity" in the main Nepali dialect between them  There are pentagonal Toran present above each of the four sides with statues engraved in them. Behind and above the torana there are thirteen tiers. Above all the tiers there is a small space above which the Gajur is present.

Symbolism

The dome at the base represents the entire world. When a person awakes (represented by eyes of wisdom and compassion) from the bonds of the world, the person reaches the state of enlightenment. The thirteen pinnacles on the top symbolize that sentient beings have to go through the thirteen stages of spiritual realizations to reach enlightenment or Buddhahood.
There is a large pair of eyes on each of the four sides of the main stupa which represent Wisdom and Compassion. Above each pair of eyes is another eye, the third eye. It is said that when Buddha preaches, cosmic rays emanate from the third eye which act as messages to heavenly beings, so that those interested can come down to earth to listen to the Buddha. The hellish beings and beings below the human realm cannot come to earth to listen to the Buddha's teaching, however, the cosmic rays relieve their suffering when Buddha preaches.
There are carvings of the Panch Buddhas (five Buddhas) on each of the four sides of stupa. There are also statues of the Buddhas at the base of the stupas. Panch Buddhas are Buddha in metaphorical sense in Tantrayana. They are Vairochana (occupies the center and is the master of the temple), Akshobhya (faces the east and represents the cosmic element of consciousness), Ratna Sambhava (faces the south and represents the cosmic element of sensation), Amitabha (He represents cosmic element of Sanjna (name) and always faces the West) and Amoghsiddhi (He represents the cosmic element of conformation and faces the north).
Each morning before dawn hundreds of Buddhist (Vajrayana) and Hindu pilgrims ascend the 365 steps from eastern side that lead up the hill, passing the gilded Vajra (Tibetan: Dorje) and two lions guarding the entrance, and begin a series of clockwise circumambulations of the stupa.
 

Om Tat Sat

                                                        

(Continued...)                                                                                                                              

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

Holy Pilgrimage - Temples dedicated to Jagannath -5 at 5:15 AM

Holy Pilgrimage  - "Temples dedicated to Jagannath"

Sreevallabha Temple, Kerala

Sreevallabha Temple (Malayalam - ശ്രീവല്ലഭ മഹാക്ഷേത്രം), a highly orthodox  Hindu Temple dedicated to Purusha as Lord Sreevallabhan,  is one among the oldest and biggest Temples of Kerala and a major destination for devotees all over India for centuries. Located in Thiruvalla town of Pathanamthitta district, this ocean of orthodoxy is well known for its architectural grandeur and unique customs  that can be found in no other temples. The stone-wooden carvings and fine mural paintings inside the temple are worth seeing. Being one among 108 Divya Desams,  Sreevallabha temple has been glorified by Alvars and many other ancient works. It is considered to be the vallabha kshethram mentioned in Garuda Purana and Matsya Purana.  Kathakali is played daily in the temple as an offering, pushing it to the top in India in terms of places where Kathakali is staged in largest number of days per year.  Lord Vishnu appeared here as Sreevallabhan for sage Durvasa  and Khandakarnan. leased by prayers of an old Brahmin lady Sreevallabhan incarnated as a brahmachari and killed the demon Thokalaasuran. Later the idol of Sreevallabhan worshipped by Lakshmi and Krishna has been installed in the temple in BC 59.  From then till date, the temple follows its own worship protocol that is known to be followed nowhere else yet. Sage Durvasa and Saptarishi  are said to reach the temple every midnight for worshipping the Lord. The temple had governed one of the biggest educational institutions in ancient time and heavily contributed to the cultural and educational developments of Kerala.

Great poets Nammalvar and Mankai Alwar who lived in the 6th and 9th A.D. respectively had vividly described the greatness and importance of Sree Vallabha Temple, the abode of the great Almighty the Lord Maha Vishnu.
This famous Temple is situated at Thiruvalla Sub district. The exact location of this temple is ½km south of Ramapuram vegetable market on the Thiruvalla - Kayamkulam Main Road.
The present Thiruvalla was known as Sree Vallabhapuram in the past and was an important place of Pilgrimage in South India.
Sree Vallabha Temple is one of the 108 famous Vaishnava Temples in India. The grandeur, beauty and serenity of this temple are manifested in the famous poem "Unnuneeli Sandeesam". Because of its serenity and grandeur people from far and wide used to visit this temple and offered their prayers. As has been explained, Thiruvalla Sreevallabha Temple a unique one situated on the Bank of Manimala River is one worth seeing. It is a great loss for those who have not seen this temple so far.
It is believed that this temple was built about 4000 years ago. The very architecture is unique and portray the antiquity so vividly that it is capable of arresting the attention of everybody. Those who see this temple once can never forget the absorbing beauty and sanctity of this temple.
The area of land (8 acres and 30 cents) in which the temple remains is enclosed on all four sides with walls whose height is 12 feet and its length in each side is 566 feet on the east and west exactly in the middle of the wall the gate towers (Gopuram) of equal dimensions can be seen on the other hand in the north and south gate towers (Gopuram) of different dimensions can be seen. The North gate Tower (Gopuram) is kept closed and is opened only in "Uthra Sree bali" a unique festival which is celebrated once in every year. This unique festival is a speciality which is celebrated only in this temple of Lord Vishnu. In no other Vishnu temple such a festival is celebrated.
In front of the eastern gate tower (Gopuram) there is a big pandal for which is widely used for enacting "Kathakali" and also for performing marriage ceremony. As far as the area of the temple premises is concerned this temple ranks first among all the temples of the erst while Travancore State.
As soon as we enter the eastern gate tower (Gopuram), we reach another Pandal in which we see the beautiful carving of the great Lord Mahavishnu in a single piece of wood in lying posteure (Anantha sayanam). Similar pandals are there in all the other three sides. Just behind this pandal there remains the unique ensign which is not seen anywhere in the world. This tall ensign (garudamadathara) in cylindrical shape, on the top of which one could see the bird vehicle of Lord Vishnu (garudavahana) with folded hands worshipping Lord Mahavishnu.
From 'garudamadathara' if one turns round to the south he could see a big pandal with 16 pillars in which during festivals 'Nagaswara seva", a kind of musical pipe is being played. The big Dining hall is seen on the southern side of this pandal. Generally Dining hall is being seen on the northern side of the temple everywhere but here it is in the southern side. One could also see the temple of Ganapathy and Dharma Sastha on the south west in the same premises. In between the Dining Hall and Ganapathy temple remains the Administrative office. On the west a well protected Pepal and Mango trees could be seen. It is also believed that the renowned Maharshi 'Durvasavu' used to meditate the great Lord Mahavishnu by sitting under these trees.
If one turns round to the north one could see a small temple without roof in which the idol of Lord 'Kurayappa Swamy' is placed. The peculiarity of this temple is that there is no 'pooja' but ablution is being done everyday by someone either from Punnassery illom or from Kaduvalli illom. Those who are suffering from cough and various skin diseases used to worship this God and many have got great relief. Therefore people from far and near used to come and worship Lord Kurayappa for the permanent cure of skin diseases and cough.
Very near to the Kurayappa Swamy temple there remains the "Jalavanthy Theertham" a pond automatically formed, is well preserved. On the bank of this pond a beautiful three storied building is built in which the poojaris used to take rest. This pond is earmarked for the Brahmin Poojaris alone for taking bath. None other than the Brahmin poojaris are allowed to go to the pond.
In front of the temple one could see the tall ensign built in pure gold which is a delight to the eyes. In front of this beautiful ensign, there remains the big sacrifical stone or alter on which one could see the beautiful carving of three lions on each side of the alter.
In front of the alter a very big wooden Coridoor which is fully covered with copper plates could be seen. This coridoor and the carvings are so beautiful that, they as to arrest the attention of everybody. Its architectural excellance here is capable of demonstrating the architectural skill of our forefathers who built this most beautiful temple. Under the roof of this beautiful corridoor one could see rare and delightful carvings of many things that are found in the universe.
As soon as one crosses the corridor they will come to the prostration building which is in between the corridor and the altar. This prostration building is 24 feet rectangle with roof erected in four stone pillars and 12 woodden pillars. Beautiful carvings made in the wooden beam could be seen in the roof. The roof is made of copper plates with top dome. The whole structure is worth seeing. Brahmins alone were permitted to occupy this place for the purpose of meditation and chanting prayers.
The buildings surounding the sanctum sanctorium have very wide enclosed varandah. The southern varandah had the temple kitchen and the navakappura. This building has granite roof. The varandah has 54 pillars in which the carving of beautiful ladies with lamps could be seen. On the western side of 'Navakappura' there is a number of underground cellars.
The cellars are still a mystery. No body knows why such underground cellars were built. Where these cellars lead to and what was the purpose for which these cellars were built. Many people want to go into the cellar but nobody is brave enough to do so as they believe that these cellars are being guarded by venamous snakes and ghosts. After these cellars in the western side, there remains the temple wherein the idol of Vadakkumdevar, the idol on which Sankaramangalathamma had been worshipping. On the north east there remains another temple in which the idol of Lord Vishwasena could be seen. The food offered to this deity is the remanants of the food offered to the great Lord Sreevallabha. In front of Lord Vishwasena temple there is a well having pure water which is used for all purposes in the temple.
The main temple (sreekovil) is conical in shape and has a perimeter of about 160 feet. It is built in pure granite stone. Beautiful Mural Paintings were made on the wall. These Mural Paintings included the pictures of Malsyam (fish), 'Kaliyamardanam', Kurmam, Dakshinamurthy, Varaham, Venugopalan, Mahaganapathy, Narasimham, Vamana, Sudarshana Murthy, Parasuraman, Sree Raman, Purushasuktham, Balaraman, Sree Krishna, Lekshmi, Kalki and Garuda. The conical roof is covered with copper plates. On the top of the roof there remains a dome made of pure gold. The inner chamber of the sanctum sanctorium where the idol of Lord Mahavishnu is erected facing the east side. Facing westward Sudarsanamurthy's idol is erected. The devotees of Sudarsanamurthy are always been protected from enemies, diseases and fear. The remanats of the offering to diety is ashes of dried cowdung (bhasma )which should only be used by the devotees outside the temple premises. No devotee is permitted to enter the temple with ashes of dried cowdung in the forhead or any part of the body. Even the priests are not allowed to have ashes on their body when they are inside the temple. If they put ashes in their body they deemed to have lost their purity and are prevented from offering puja or offering to Lord Mahavishnu. This custom is peculiar and is observed only in Sreevallabha Temple and is not seen in any of the temples in India. Another notable peculiarity is that both Mahavishnu and Sudarsanamoorthy are erected in the inner chamber of the sanctum sanctorium under the same roof, Mahavishnu facing east and Sudarshanamurthy facing west respectively. Such a thing is not seen anywhere else in India. Upto 1968 women were not allowed to enter the main temple except on the day of "thiruvathira" in the malayalam month of Dhanu and on the day of "Vishu" in Medam. However since 1968 women have been permitted to enter the main temple.
Thiruvalla Sreevallabha Temple was for a long time the greatest centre of learning in South India. Thousands of students from far and near were learning the Vedas, Astronomy, Astrology, Poems, Philosophy etc. The art of warfare (Kalaripayattu) was also taught.

 

How to reach

Situated 750 meters south to Ramapuram vegetable market and 500 metres south to Kavumbhagom   junction on Thiruvalla-Ambalappuzha state highway (SH-12), Sreevallabha temple is just 2.5 km away from Thiruvalla railway station and 2 km from KSRTC bus stand.  Both KSRTC and private bus services are available frequently. Auto-taxi services are also available.

Customs of worship

Vishnu at Sreevallabha Temple is being worshipped his cosmic, original and transcendental form Purusha which can be understood from (1) using different moola manthra/fundamental hymen for different aspects of Purusha contrary to the strict usage of only a single fundamental hymen in all temples,  (2) sanctum-sanctorum is built in such a way that the top and bottom of the deity can’t be seen as Viratpurusha has no origin and end,  (3) Peetha pooja which is mandatory in all vaidika temples is not done here as Purusha is devoid of origin and end,  (4) dressing up the deity only with white or saffron clothes contrary to popular yellow clothing used for Vishnu temples of vaidika sampradaya which suggests the eternity of Purusha and (5) the rituals and customs followed in the temple includes all Shaiva, Vaishnava and Shakteya worshipping that are now in practise in vaidika sampradaya because Purusha being the ultimate and others being only aspects of Purusha.   Generally all kerala temples follow Vaidika School of worship based on the book Tantrasamuchayam. But Sreevallabha Temple doesn’t follow Tantrasamuchayam and follows its own School called Pancharaathra Vidhaanam. No other temples are known to follow it but Thripunithura Sree Poornathrayeesa Temple follows a school of worship somewhat similar to that of Sreevallabha Temple.  It is to be noted that the temple has never changed its worship protocols since 59 BC   and it is doubtful that any other temple follows such an ancient system.

The Pancharaathra Vidhaanam

This should not be confused with Pancharatra Agama of Vaishnavites which is completely an Āgama Sampradaya established by 11 AD whereas Pancharaathra Vidhanam is completely Vaidika Sampradaya of 4 BC origin.^[1][12] But base for both these is the same- five spontaneous aspects of Purusha – Param, Vyooham, Vibhavam, Antharyaami and Archa, but these have got entirely different explanations in Vedic tradition and Āgama tradition. Durvasa Samhitha based on Pancharaathra Vidhaanam by Sage Durvasa explains the rituals to be performed. The book Yajanavali, the nutshell of Durvasa Samhitha is being followed for worshipping lord Sreevallabhan   and Ahirbudhnya Samhitha for Sudarshanamoorthy.  Considering Srishti, Sthithi and Laya as the tejas of five aspects of Purusha, five pooja are performed here and the deity is adorned like Brahmachari, Grihastha and Sanyasi in different forms during these pooja.  These customs are highly orthodox and can’t be found anywhere else. The base of every temple is the energy driven through Moola mantra/fundamental hymen (of the respective God), which should never be changed/misused and strictly used during every pooja. If not, it changes the chaitanya or energy of the temple and is believed to produce disastrous effects to both temple and the place where it is situated, which need to be rectified by hilarious, expensive and complicated penitential procedures. So no temples have multiple moola manthram where as Sreevallabha temple uses different moola manthram for different occasions.  This is just an example to show how unique are the customs followed here and from basics, whole things are entirely different.

Poojas performed

Daily five main pooja are being performed with thee naivedyam and three sreebali.  It starts with palliyunarthal or awakening the Lord followed by abhishekam or bathing with 12 pots of water sanctified with vedic chantings. This is followed by malar naivedyam. Afterwards Usha Pooja which is Purusha sukta pradhana starts. At this time, the idol will be dressed up like a brahmachari in 18 feet long white mundu with uthareeyam and two flower garlands.  Then main nivedyam is done followed by usha deepaaradhana. First sreebali(sacrificing food to all crew of the deity) follows this. Pantheeradi pooja starts after a short interval in which the Lord is dressed up in Saffron-yellow mundu, angavastram, tulasi garland only. No ornaments are used during this as the Lord is assumed as a Yogeeshwara.  This is also called as Purushanarayana pooja. Then follows Madhyahna/ ucha pooja or noon pooja in which Lord is assumed to be thriloka chakravarthi i.e. emperor of three worlds, grihastha bhava, adorned with all ornaments and garlands especially kesaadipaadam garlands. Ucha pooja is completed in three parts one inside sanctum-sanctorum, another one at navaka pooja and third being the paala namaskaaram. At this time ucha nivedyam and paala namaskaaram are done followed by sreebali and temple closes. Evening temple opens and deeparaadhana or lamp worship is done after sometime. Then follows the fourth pooja in which the Lord is assumed to be sreemad naarayanan and these two pooja are in Sthithi sankalpa. Soon athazha pooja/5th pooja is done in which Sreevallabhan is assumed to be Parabrahma, Yathi bhava, in Laya sankalpa. Now the Lord will be dressed up in a single saffron colour mundu and a tulasi garland only. After third sreebali, Lakshminarayana pooja is done as a part of the Sleeping ceremony and sanctum-sanctorum is closed keeping necessary articles for a pooja inside for Sage Durvasa   along with Saptarishi^[  who come at midnight daily for ardhayaama pooja. Sage Durvasa is believed to perform always naivedya also and hence prasanna pooja is open and naivedyam is done closed contrary to other kerala temple tradition. There were five Namboothiri Brahmin families and ten Tulu Brahmin families appointed as melsanthi or chief priests along with 180 keezhsanthi or sub-ordinate priests. Another 108 brahmacharins were also needed for daily paala namaskaaram. Thanthram (power of conducting temple rituals) is for three families viz. Thukalasseri Tharayil Kuzhikkattu, Thekkedathu Kuzhikkattu  and Memena Kuzhikkattu families.  Now only two melsanthi are there instead of 15. Any kind of pooja performed here should be done after doing a token worship or starting it at Sankaramangalath Illam as it is considered to be the moola sthaana (place of origin) of Sreevallabha temple.

Customs followed in the temple

Sreevallabha Temple is well known for its highly orthodox natured rare customs. In 1997, famous poet and former head-priest Vishnunarayanan Namboothiri was removed from the post as he had crossed the sea in order to address the Millennium Conference on Integration on Science and Consciousness, in Britain which resulted in religious sacrilege evoking the wrath of his own community since it was against temple customs.  And only after a series of penance, he was allowed to continue in his post.  The priests strictly should take bath in Jalavanthy before entering the temple and they shall never use sacred ash or vibhoothi, only sandal paste is to be used. The chief priest should be of 50 years old, married and should never be the one whose family has got hereditary rights for worshipping any Shiva temple.  In every three years, priests can be changed. Also the priests entering Sreevallabhan’s shrine are restricted from entering even other shrines in the temple. There will be separate priests for that. Devotees also should never use sacred ash inside the temple wall.^[13] even though it is the prasada given. They shall use it outside only. Male devotees are not allowed to wear shirt, t-shirts etc. A detailed description of such customs can be found in the book Sreevallabha Mahakshethra Charithram by eminent historian P.Unnikrishnan Nair.

Method of taking Darsanam

Four circumambulations or pradakshina are advised in the temple out of which one should be done outside and three inside the naalambalam. Enter through eastern gate, turn left and worship Ganapathy, Shiva and Ayyappan on the southern side. After circumambulating the jointly growing sacred fig and mango trees, proceed to Sankaramangalath Illam just outside the western gate.  Return to temple and walk through the northern circumambulation path. Salute Kali at the northern gate and Kurayappa swamy too. Visit Jalavanthy and Salute Vedavyasa and Durvasa on its eastern bank. Turn right to Garuda dhwajam and worship Garuda before entering naalambalam. In naalambalam, worship Vadakkumthevar and Vishwak sena outside the sanctum and inside the sanctum Sreevallabhan, Lakshmi, Bhudevi, Varaha and Dakshinamurthy through eastern door and Sudarshana Chakra through western door.

Festivals and important days

There are two main festivals  thiru uthsavam and Uthra Sreebali. In Sreevallabha Temple Uthsavam is conducted giving importance to aaraattu(holy bath)and is for ten days ending with Pushya nakshatra of kumbham (February-march) of Malayalam calendar.  Its customs and procedures are much complicated and start with kodiyett or raising the festival flag on the flagstaff. Two days before kodiyett, temple sanctifying procedures are performed. Then on the kodiyettu day, the holy flag is raised. Special poojas are done every day along with sreebhoothabali (sacrificing food to all crew of the deity) in the noon. On the seventh day night, pallivetta(custom done on the belief that the Lord hunts away all evil spirits) and tenth day the holy bath or aarattu. It is done at the river near Thukalassery and the deities of Sreevallabhan and Sudarshana moorthy are taken back to the temple after deepa aaradhana at Thukalassery Mahadeva Temple, accompanied by large and colourful procession and the temple is closed.  Uthra Sreebali, the biggest festival of the temple, is conducted in the Malayalam month of Meenam(March–April).  This is the festival of three Goddesses who had been asked by Sreevallabhan to protect Thiruvalla and it is conducted when they come to the Sreevallabha Temple to meet both the Lords. These goddesses are from the temples Aalumthuruthy, Padappattu and Karunaattu kaavu where temple festival starts on the same day in the month of Meenam.  Before their holy bath on the eighth day the three Goddesses proceed to Sreevallabha Temple where its northern gate is opened only at that time for them. The Goddesses enter the temple through the northern gate and are welcomed by playing 18 groups of instruments and are directed towards the balikkalpura where the two Lords will be waiting to receive them. Then Ashtapadi is played and sreebali is done. This is followed by jeevatha dancing of the Goddesses in the middle of many lamps. Then the Goddesses proceed for their holy bath and the Goddess of Aalumthuruthy temple returns Sreevallabha Temple by next day noon Sreebali when lord Sreevallabhan gives her vishu kaineettam.  As the sreebali ends, the programme gets over and the deities are taken back to respective temples. Taking part in the whole Uthra Sreebali is said to wash away sins of all births as all vedic and puranic deities are taking part in it. Other major fastivals as per Malayalam Calendar are on Thiruvonam of Chingam month, Thirunaal (chitra nakshatra) in Thulam month, Thirunaal chirappu (chitra nakshatra) in Vrischika month, Ardra of Dhanu month, Srebali during Makara Sankrama, Vishu in the month of Medam and Nira Puthari during Karkidakam.

Temple timings

Temple functions from morning 4 a.m. to noon 12 p.m. and evening 5 p.m. to 8 p.m.  Timings of major events are as follows. Morning 04.00 a.m.= Palli unarthal /awakening the deity. 04.30 a.m.= Nirmalya Darsanam/viewing the deity in the before day’s gesture. 05.00 a.m.= Abhishekam/holy bath. 06.00 a.m= Malar nivedyam  06.30 a.m.= First pooja or Usha pooja followed by Nivedyam. 08.00 a.m.= First Sreebali (procession outside).  09.00 a.m.= Pantheeradi pooja or fourth pooja.  10.45 a.m. = Ucha pooja or third pooja with Nivedyam. 11.30 a.m.= Ucha Sreebali. 12.00 p.m.= Temple closes 05.00 p.m. = Temple opens  06.30 p.m. = Deepa Araadhana 07.00 p.m. = Fourth pooja 07.30 p.m. = Athazha pooja or fifth pooja with Nivedyam 08.00 p.m. = Third Sreebali and temple closes

Offerings

The main four offerings are Paala Namaskaaram, Kathakali, Pantheerayiram and Kesadipaadam Garland. Paala Namaskaaram  is actually a part of the third pooja around 10.45 a.m. and is serving food with specific dishes to the Lord and Brahmins in areca nut palm leaves as Sreedevi Antharjanam served the same to the Lord. Before doing 108 Paala Namaskaaram daily was a ritual in the Temple and now due to scarcity of Brahmins it is reduced to only one,  that too done by devotees as an offering. It needs to book for it at least a couple of years in advance to get the date. As told, Kathakali is daily played in the night as an offering  and main stories played are Duryodhana Vadham(annihilation of Duryodhana), Santhana Gopalam(story of Arjuna), Kuchela Vrutham(story of Kuchela) Sreevallabha Vijayam(glory of Sreevallabhan) and Thokalaasura Vadham(annihilation of Thokalaasura). Santhana Gopalam is famous for getting children for those who don’t have children, DuryodhanaVadham against enemies, Kuchela Vrutham to remove poverty and the two others to fulfil all wishes.  Pantheerayiram is offering 12001 bananas through a special ritual  to the Lord as banana was the first offering to the deity soon after installation. It is a heavily expensive one and usually done at Pantheeradi Pooja. Kesaadipaadam garland is a flower garland measuring approximately 15 feet and the deity will be adorned with it during third and fourth pooja.  And there are numerous other offerings which should be done during specific poojas only

Om Tat Sat

                                                        

(Continued...)                                                                                                                              

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

Holy Pilgrimage - Temples dedicated to Jagannath -4 at 5:02 AM

Holy Pilgrimage  - "Temples dedicated to Jagannath"

Mohanpur Jagannath temple, West Bengal

 

 

Jagannath temple is one of the ancient temples in Mohanpur in the Midnapore district of West Bengal, India. It is situated about 20 km from Jaleswar, 16 km from Egra and 201 km from Kolkata. Idols of Jagannath, Balaram and Subhadra are present in the temple. This temple was constructed around 1611 by Karmahapatra family and is currently in a ruined condition and requires preservation. Legend is that the Puri Jagannath Mandir is visible from the peak of this temple.

 

 

Shri Jagannath Puri Temple

 

The Shri Jagannath Puri Temple is a provincial heritage site in Inanda in the KwaZulu-Natal province of South Africa.
In 1979, it was described in the Government Gazette as

23m high tower (sikhara), single entrance capped by an octangenal squat shape and a dome...This richly ornamented temple was constructed by Pandit Shiskishan Maharaj, a Hindu priest who immigrated to South Africa in 1895. The temple, surrounded by a moat, was dedicated to the Hindu god Jagannath.

 

 

Patali Srikhetra, Orissa

 

Patali Srikhetra is a famous place with significant historical importance for Subarnapur district, and Orissa. This religious place is associated with Shaktism, Buddhism and Vaishnavism. It is located in the foot of Trikut Hill at Kotsamalai of the Birmaharajpur subdivision of Subarnapur district, Orissa, India. It widely believed that the idol of Lord Jagannath, Balabhadra and Devi Subhadra were kept hiding in the caves of the Trikut for a period of 144 years.

 

 

Raktavahu and Patali Srikhetra

The Madalapanji describe that during the invasion of Raktavahu, a king named Sovanadeva of Orissa escaped with the images of Lord Jagannath, Balabhadra and Devi Subhadra. He then reached the Kosal tract in Sonepur and buried the images at a place called Sonepur-Gopali. After 144 years, a king name Yayati Keshari of Somavamsi dynasty got the images and made new images. He built a temple at Puri and enshrined the idols.

Archeological evidence

Subsequently Archeological Survey of India team led by Dr. Dimiri and State Archeology led by Dr B.K. Ratha in the company of State Architect Mr Beura paid a visit and testified the linkage of Patali Srikhetra with Srikhetra and also found archeological properties of pre-historic importance.

 

 

BALANGIR: For the third year in succession, the car festival could not be held at Patali Srikshetra at Kotsamalei village in Subarnapur district. The reason: The three idols that were sent from Puri in 2007 are yet to be consecrated.

After Patali Srikshetra was discovered near Trikuta hill in Subarnapur, a high level team of officials of Puri temple administration visited the place and chalked out plans to link Puri to the place.

The then chief administrator of Puri temple Suresh Mahapatra during his visit to the place promised to link Patali Srikshetra with Puri temple.

The car festival was supposed to be held here akin to Puri’s. Accordingly, three idols were sent from Puri to Kotsamalei in 2007. But, for reasons best known to the district administration, officials and Patali Srikshetra Action Committee (PSAC), the car festival couldn’t be organised and the idols were kept packed in a room. Earlier, the villagers were celebrating the festival in their own way with limited means.

The exsecretary of PSAC Biranchi Mahapatra alleged that the idols could not installed because of undue interference of the ruling party members. “The ruling party members are playing politics over this. Their leader here is craving for recognition. Unless he becomes the centre of attraction during installation rituals, he won’t let anything happen”, alleged Mahapatra.

Subarnapur Collector Bhawani Shankar Panda said that there was no clear instruction from the government nor was there any intimation from Puri temple administration regarding consecration of idols at Patali Srikshetra.

“I am looking into details as to why the festival couldn’t be organised for three years. I will submit a report regarding this to the temple administration in consultation with members of PSAC,” he said.

Following information is taken from Subarnapur district web site:

Patali Srikhetra is one of the significant historical sites as well as holy shrines associated with Saktism, Buddhism and Vaishnavism. It has already been declared as tourist centre by Department of Culture, Orissa. It is located at the foot of Trikut Hill at Kotsamlai in the Birmaharajpur Subdivision of Subarnapur District. The approximate distance of the site from the district head quarters is 23 KM. The spectacular topography of the region speaks volumes of its proud-past. No wonder, it assigns the seal of affirmation to the literacy, epigraphic, numismatic and traditional accounts relating to the “Secret- abode” of Lord Jagannath, Balabhadra and Devi Subhadra in the impenetrable caves of the Trikut for a period of 144 years. As per the narration of Madalapanji, Sovanadeva, the King of Orissa fled from the city with the images of Lord Jagannath, Balabhadra and Devi Subhadra during the Raktavahu invasion and reached his western frontier in Sonepur and buried the images at a place called Sonepur-Gopali, and that after a lapse of 144 years, Yayati Keshari of Somavamsi dynasty got the images dugout, made new images, built new temple at Puri and enshrined them there. On this score, it is naturally a matter of immense pride for the people of Subarnapur district that the Temple  Administration, Jagannath Temple, Puri extended official recognisation to the “Patali Shrikhetra “ on February 20, 2007 under the captainship of Sri Suresh Chandra Mahapatra, IAS, the Chief Temple Administrator and R.D.C, Central division. Further, they proposed for the setting up of positive and cordial link between Srikhetra and Patali Srikhetra in letter and spirit. Subsequently Archeological Survey of India team led by   Dr. Dimiri and State Archeology led by Dr B.K. Ratha in the company of State Architect Mr Beura paid a visit and testified the linkage of Patali Srikhetra with Srikhetra and also found archeological properties of  pre-historic importance.

A comprehensive, eco-friendly and integrating plan is being formulated for all round development of the place.

Apart from the facts relating to Vaishnavism, the said site also bears indispensable imprints of Vajrayanism and Sahajajana Buddhism which flourished in this tract under the guidance of the Philosopher–King  Indrabhuti of Sambalaka i.e sambalpur and Lakhmikara of Subarnapur. It was king Indrabhuti, who inaugurated the tradition of worshiping Lord Jagannath as the infallible incarnation of Buddha. This theory includes the historians to believe that the Jagannath Culture originated from Vajrayanism. In addition, there is still a novel version well circulated in and around Kotsomalai that the oldest Shrines of the Goddess Stambheswari and that of Jagannath Trinity located in the heart of the village indicate the Siva-Sakti co-relation. In fact, these shrines need immediate protection for the sake of preserving the unique legacy.

Last but not the least, the monastery of the great Saint and poet Baba Chandramani Das located at Baghapali at the opposite end of the Trikut Hill and nearby Kotsamlai spontaneously steals the glances of the onlookers and communicates a message of intellectual and spiritual fraternity.

Thus the site is squarely enriched with the lofty legacies of ancient Orissan History, Culture and hence deserves to be frontlined in the OTDC network. Govt. of Orissa , Torism Department may construct a Tourist Banglow at the foot hills besides plying of a regular OTDC bus from Patali Srikhetra  to Srikhetra (Puri). 

Om Tat Sat

                                                        

(Continued...)                                                                                                                              

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