பல கோவில்களில், தர்காக்களில், மாந்திரீகர்களிடத்தில் பலர் மந்திரிக்கப்பட்ட முடிக்கயிறுகளை வாங்கி அணிந்திருப்பதை காணலாம். தேர்ந்த மந்திர உபாசனை உள்ளவர்கள் கொடுத்தால் மட்டுமே இது வேலை செய்யும். இதை பற்றி நன்கு ஆராய்ந்திருக்கிறேன். சிலர் இதனால் பயன் இல்லை என்று அறியாமையில் சொல்வதுண்டு. இதற்கு அறிவியல் ரீதியாகவும் விளக்கம் கொடுக்க என்னால் முடியும்.
நமது கைகளில் உள்ள நாடியில் தான் உடலில் உள்ள வாதம்,பித்தம், கபம் போன்றவற்றை அறிய முடியும்.மேலும் நாடியில் கிரகங்கள் சூரியன்,சந்திரன் மற்றும் குரு அமைந்துள்ளன. ஆகவே சிகப்பு,வெள்ளை,மஞ்சள் போன்ற முடிக்கயிறுகள் நம் நாடியில் பட்டு வர பல்வேறு பலன்கள் உண்டாகும். சிகப்பு அனுமனுக்கும் உகந்தது,மேலும் உடல் கோளாறுகள், மன கோளாறுகள் நீக்குவதிலும் இது சிறந்த பங்கு வகிக்கிறது. குறிப்பிட்ட வண்ணத்தை குறிப்பிட்ட தேவைக்கு ஏற்றவாறு தேர்ந்தெடுத்து தேவையான பீஜ மந்திரங்களை குறிப்பிட்ட
எண்ணிக்கையில் உச்சரித்தவாரே முடி போடுதல் தான் முடிக்கயிறு.
இதன் மூலம் பல காரியங்களை செய்ய முடியும். கருப்பு நிற கயிறு திருஷ்டி, குழந்தைகளின் தோஷங்கள், கிரக தோஷங்கள் மற்றும் செய்வினை போன்றவற்றிற்கும்,சிவப்பு நிற கயிறு பல வித சித்து,வசியம் மற்றும் அதிர்ஷ்டத்திற்கும் உபயோகப்படுத்தலாம்.
தெய்வீக சக்திகளை பெற, சுபமுண்டாக ஆரஞ்சு மற்றும் மஞ்சள் கயிரும்,வெள்ளை உடலில் சக்திகள் விரயமாகாமல் தடுப்பதற்கும் பயன் படுத்த வேண்டும். சித்தர்கள், மாமுனிகள் பல முன்னோர்கள் புஜத்தில்,கழுத்தில் மற்றும் கணுக்காலில் முடிக்கயிறுகள் உபயோகித்து வந்ததை நாம் யாவரும் அறிந்திருப்போம்.36,108,1008 என பல்வேறு எண்ணிக்கையில் முடிக்கயிறு இடலாம். இவற்றின் சக்தி குறிப்பிட்ட கால அளவே இருக்கும்.பின்பு மாற்றி விட வேண்டும்.
சூரிய உதயத்திற்கு முன் விடிகாலையில் சுத்தத்துடன் கட்டுபவரும், கட்டப்படுபவரும் வடக்கு முகமாக நின்று கட்ட சக்தி மிகும்.கிரகங்களுக்காக கட்டி கொள்வதென்றால் ஞாயிறு சிகப்பும், திங்கள் கிழமை வெள்ளையும்,வியாழக்கிழமை மஞ்சளும் நாமே கட்டி கொள்ளலாம்.பலன் தரும். இது போன்று விபூதி,குங்குமம் போன்றவற்றில் சக்திகள் ஏற்றி கொடுப்பதும் முறையில் உள்ளன.
Many are aware and visit the Navagraha temples [ Nava Tirupathi ]around Kumbakonam area in Thanjavur.
Source: Sthala puranam book of Thiruvelliyankudi
However many are not aware that apart from the nine Shiva temples, there is also the Vaishnava Navagraha Kshetras, a set of nine Vishnu temples in and around Kumbakonam corresponding to the Navagraha. In all these temples Lord Vishnu itself is worshiped to get relief from the Graha Doshas.
Surya (Sun) : Sarangapani Perumal in Kumbakonam. Lord married Lakshmi as Komalavalli and is seen with bow Sarnga. Significance considered second only to Srirangam Ranganatha.
Shukra: Kolavilli Raama in Thiruvelliyangudi near Cholapuram. Vishnu gave Darshan as beautiful Reclining Raama. Shukra got back his eyesight here. Visiting this alone said to be equal to visiting all 108 Divya Desam temples. Sri Kolavilli Ramar kovil
Shani (Saturn ): Oppiliappan Perumal in Oppiliappankoil near Thirunageswaram. Bhoomi Devi incarnated as daughter of Markandeya and married Lord Venkatesha here.
Kethu: Jagathrakshaka Perumal in Thirukkudalur Aduthurai near Kapisthalam. Lord Varaha dug into earth from this place to battle with Hiranyaksha. A self formed Shankha can be seen in the temple's jackfruit tree.
All nine temples are easily approachable from Kumbakonam.
Sometimes Thirucherai Saranatha Perumal temple is added to the list representing Mandhi, the son of Shani.
Villoondi theertham is a famous tourist attraction in Rameshwaram . It is one of the beaches and also one of the 64 theerthas (sacred water body) in Rameswaram. It is situated 6 Km far from Rameswaram main bus stand. Villoondi theertham beach is a calm place with the silent tides. There is a good water spring situated inside the sea ,it is the main attraction of this place. (Sometimes sea water mixed with that spring water and makes it saline).
There is a small Shiva shrine near to the Villoondi theertham . The shiva lingam here is named as Thrayambakeshvarar.
Mythical story of Villoondi Theertham:
There may be some scientific reasons for the existence of pure water spring inside the saline water body, but there is a mythical story from Ramayana which states the existence and the reason for the good water spring inside the sea in this place.
After rescuing his wife Sita from Ravana, Rama and his crew flew from Sri lanka to the Rameshwaram, at Rameswaram they perform rituals and poojas by installing a shiva linga.
After performing the rituals and took bath in the theerthas (Sacred baths) Rama with his crew flew to his birth place Ayodhya by means of pushpaka vimana (A flying machine acquired from ravana) . On the way to his abode, the crew asks for water in thirst.Rama suddenly took his arrow and shot it into the sea , the place where his arrow pierced in the sea, emerged a spring. By that spring, the crew quenched their thirst and thank Rama.
ராமரின் வில்லுண்டி தீர்த்த ராமேஸ்வரம் அருகே
ராமேஸ்வரம் அருகே தங்கச்சிமடத்தில் ராமர் ஏற்படுத்திய வில்லுண்டி தீர்த்தத்திற்கு செல்லும் பாலம் கடல் அரிப்பால் சேதமடைந்துள்ளது. ராவணன் சிறைஎடுத்துச்சென்ற சீதையை இலங்கையில் மீட்டு ராமர், லட்சுமணன், அனுமான் மற்றும் வனர சேனைகளுடன் கடல் வழியாக திரும்பி கொண்டிருந்த போது, சீதைக்கு தாகம் எடுத்தது. ராமேஸ்வரம் தீவு முழுவதும் அடர்ந்த காடு என்பதால், எங்கும் குடிநீர் கிடைக்கவில்லை.
கடற்கரை அருகில் ராமர் அம்பு எய்தார். அம்பு கடலுக்குள் விழுந்ததும், குடிநீர் பீறிட்டு மேலே எழுந்தது. அதை சீதை பருகி தாகம் தணித்ததாக கூறப்படுகிறது. ராமர் அம்பு விட்ட இடத்திற்கு 'தண்ணீர் ஊற்று' எனவும், ராமரின் அம்பால் குடிநீர் உருவானதால், 'வில்லுண்டி தீர்த்தம்' எனவும் அழைக்கப்படுகிறது. ராமேஸ்வரத்தில் இருந்து 8 கி.மீ., தூரத்தில், கடற்கரையில் இருந்து 100 மீட்டர் தூரத்தில் கடலுக்குள் அமைந்துள்ள இந்தநீரை, பக்தர்கள் புனித தீர்த்தமாக பருகி பூஜிக்கின்றனர்.
கடலின் ஆழத்தில் இருந்து வரும் நீர் குடிக்க ஏதுவாக உப்புக்கரிப்பு இல்லாமல் இருக்கிறது
ஸ்ரீமத் சதானந்த சுவாமிகள் 96 ஆவது ஆண்டு குருபூஜை விழா (02/02/2018)
ஆன்மநேய அன்பர்களே !
உலக மக்களின் அறியாமை என்னும் இருளை அகற்றவும், அறிவு ஒளி பெருகவும் ஆன்ம ஒளி நல்கவும் தஞ்சைத் தரணியில் அவதரித்து தத்தாத்ரேய பீடம், சுயம்பிரகாச சுவாமிகளென்னும், திருவிடைமருதூர் மௌனசுவாமிகளின் சீடராகி உலக மக்களின் துன்பம் நீவி இன்பம் அடைவதற்காக தவங்கனிந்து, நவங்கனிந்து, சிவங்கனிந்து இறையனுபூதி பெற்று, இரண்டற்ற, ஏகமான இறைவனில் இரண்டறக் கலந்து, மறைபொருளின் சத்தியமாய், ஓங்காரமாய், நித்தியமான பேருணர்வில் பிரம்மதத்துவாய் ஒளிரும் சத் - குரு பூஜ்யஸ்ரீ ஸ்ரீமத் சதானந்தபிரம்ம குருதேவதத் சுவாமிகள் காரண குருவாய், காரிய உருவாய், சிவவடிவமாய் பக்தர்களுக்கு அருள்புரிய வேண்டி , சென்னையில் ஆலப்பாக்கம் சதானந்தபுரத்தில் எழுந்தருளியுள்ளார்.
சுவாமிகளின் இந்த வருடத்திய 96 ஆவது மகா குரு பூஜைக்கு விழா சிறப்புடன் நடைபெற இருக்கின்றது. நிகழும் ஹேவிளம்பி வருடம் தைத்திங்கள் 20ம் நாள் (02/02/2018) வெள்ளிக்கிழமை மகம் நட்சத்திரம் கூடிய சுபதினத்தில் ஆன்மிக அன்பர்கள் மூலமாக நடக்க உள்ள குருபூஜை விழாவில் பங்கேற்று சத்-குருவின் திருவருளும், அருளாசியும் பெற்று விழாவினை சிறப்பிக்க வேண்டுமாய் ஸ்ரீ சதானந்த சுவாமிகள் அறக்கட்டளை சார்பாகவும், நமது தேடல் உள்ள தேனீக்களாய் குழுவின் சார்பாகவும் அழைக்கின்றோம். Thank : https://tut-temple.blogspot.com/2018/01/96-02022018.html
ஸ்ரீமத் சதானந்தபிரம்ம குருதேவதத் சுவாமிகள் 96வது ஆண்டு குருபூஜை விழா அழைப்பிதழ்
சுவாமிகளின் இந்த வருடத்திய 95வது மகா குருபூஜை விழா சிறப்புடன் நடைபெற இருக்கிறது . நிகழம் கர வருடம் தைத்திங்கள் 20ம் நாள் (02-02-2017) மகம் நட்சத்திரம் கூடிய சுபதினத்தில் ஆன்பர்கள் மூலமாக நடக்கவிருக்கும் குருபூஜை விழாவில் பங்கேற்று சிவ - சத் - குருவின் திருவருளும் , அருளாசியும் பெற்று விழாவினை சிறப்பிக்க வேண்டுமென அன்புடன் அழைக்கின்றோம் .
சுவாமி சதானந்தாவாழ்கை வரலாறு - சிறு குறிப்பு
சுவாமி சதானந்தா தன் வாழ்கையின் கடைசி காலத்தை ஆலப்பாக்கம் கிராமத்தில் (1909-1922) வாழ்ந்து ஜீவ சமாதி நிலையை அடைந்து பக்தர்களுக்கு அருள் பாலிக்கிறார். இந்த ஆலப்பாக்கம் எனும் கிராமம் சென்னையை அடுத்த பெருங்களத்தூரில் அமைந்துள்ளது.
சுவாமி சதானந்தசதானந்தா சுவாமிகள் தன் முதல் நிலை சீடர் ஸ்ரீ நாராயணசாமி ஐயா மூலமாக இங்கு அழைத்துவரப்பட்டார். சுவாமி சதானந்தா இங்கு வாழ்ந்த நாட்களில் கிராம மக்களுக்காகவும் தன் பக்தர்களுக்காகவும் நிறைய சித்துகளை நிகழ்தினார்.
சுவாமி சதானந்தா தன்னுடைய ஜீவசமாதியை 1922 இல் ஏற்பாடுசெய்து கொண்டார். இங்கு அவர் தனது சூட்சும தேகத்தோடு பக்தர்களுக்கு அருள் பாலிக்கிறார்.
பூர்வாசிரமத்தில் ஸ்டேஷன் மாஸ்டர் ஆக இருந்த சுவாமி சதானந்தா - ஒரு நவகண்ட யோகி, இந்த கலையை திருவிடைமருதூர் அவதூத மௌன சுவாமிகள் முலமாக கற்றுக்கொண்டார்....
Take left at the left turn before New Perungalathur (Police / Railway) station and go further 1km in the second road bend u will find the temple board at your left ,take that turn and take first right and take first left in will ends at this Jeeva samadhi temple.
MTC Bus : Tambaram to Sadhanandapuram M55G,55D,M118A
Railway station : Perungalathur next to Tambaram
Share Auto : from Perungalathur police station
Swami Biography in Brief
Swami Sadhananda lived in this village Alapakkam (1909-1922), his last phase of life spent here serving the mankind and teaching spiritual exercises, and still living here with spiritual body and blessing the devotees. This place Alapakkam is located near Perungalathur, Chennai, Tamil Nadu, India.
Swami Sadhananda was brought here by Sri Narayanasamy - his first and most disciple. The Guruji attained Jeeva Samathi in 1922. During his sadhu lifespan he did several miracles to save peoples and the village, besides guiding his students to be blessed with high levels in sprituality.
Swami Sadhananda was a Navakanda Yogi, learned the practice from Thiruvidaimaruthur Avaduth Mouna Swamigal...link About Ashramam
DONATION ARE ACCEPTED
Arulmigu Gurudevadath Sri Sadhananda Swamigal Seva Trust
The popular Malayalam serial Swami Ayyappan
on Asianet TV is a children’s version of the Sabarimala myth. It reiterates
that Sabarimala is abode of the divinity of prince Manikantan, and that it was
founded by a king of Pandalam. The real story of Sabarimala temple and the
reasons for the fabrication of the myth of Ayyappan illuminate some dark pages
in history. The Sabarimala temple is consideably older than mere 800 years as
suggested by the serial makers. While some claim that it was one of the
sixty-four temples established by Parasuraman, some others claim that it was a
Shiva temple of great antiquity. Buddhists claim that it was a Buddhist temple,
and orthodox Christians living in the area claim that Sabarimala was named
after one of their bishops.
Sabarimala (0929N 7706E) falls in
Pathanamthitta district of Kerala. It is the destination of world's second
largest annual pilgrimage, after Mecca. This annual Hindu pilgrimage takes
place between mid-November (Malayalam month of Vrschikam) to mid-January. The
temple is open for worship from 15 November to 26 December (for mandalapuja),
on 15 January (for makaravilakku), on 14 April ( for Vishu), and on the first
five days of each Malayalam month. Although guesstimates put the number of
annual pilgrims to Sabarimala between 5 - 50 million, a head count by the
‘India Eco-Development Project’ puts the number at about 4 million during peak
Mandalapuja-Makaravilakku season since 1998-99. It stated that 3,943,776
pilgrims (including 96,017 women [pre-10 and post-50 age groups] and 488,718
children) visited the shrine between Nov 15 and Jan 20, 2000-2001. Of these,
2,753,767 came during the Mandala season (Nov 15 to Dec 26). For details, see
The Hindu, (Kochi edn.) Dec. 4. 2001)
1951ம் ஆண்டு PT.ராஜன் அவர்கள் குழுவினர்களுடன்,
சபரிமலையில் தற்போது உள்ள மூல விக்ரகத்தை கும்பகோணத்திலிருந்து பழனி வழியாக சபரிமலை கொண்டு செல்லும் போது..!!
Pilgrims undertake a 41-day ritual fasting
which include wearing black shirt, mundu, necklace of beads, practicing utmost
cleanliness, not uttering any curses, etc. besides abstention from sex and
non-vegetarian and rajasic food. Carrying irumudi on thier heads, the pilgrims
trekup a narrow and steep four-kilometer forest trail to reach the temple
situated at a height of 1260 meters in Western Ghats. Pilgrims prefer the long
and arduous 61 km Erumeli route through forest and hill track to the shorter—13
km Vandiperiyar route on the Kotayam-Kumili road, and the 8 km Chalakayam route
near Pampa. Officially, tourists, foreigners, and women of the menstruating age
are not entry to the main temple.
Pilgrims address each other as ayyappan or
swami and chant Swamiye Saranamayyappa. He is supposed to see in all living and
non-living the manifestation of the Supreme Being: they call donkeys (kazhutha)
that carries the goods up the mountains as kazhuthaswamy, human excreta as
bhuswami. By doing so, theytry to recognize that all manifest realities are
nothing but the manifestations of the same transcendental reality. Recognising
the the divine in others and realizing the ultimate advaitic knowledge tatvam
asi—that the paramatma (universal soul), not different from the jeevatma (one’s
life soul) is the essence of Hindu pilgrimages.
Sabarimala in history
Ayyappan's lived in the 12th century AD.
According to the website of the Pandalam royal family, Pandalam kingdom was
established in 903 AD (79 ME) by the descendents of the Pandya kings of
Madurai. The Chera–Chola war (985-1085) weakened Kerala’s Chera dynasty and
strengthened Pandyan incursion into Punjar and Pandalam. By 1194 (370 ME) they
ruled over 1000 sq. miles Airur Swarupam[1], which included Sabarimala, with
the help of the friendly[2] Ay kings of Venad.
After the death of Maravaramban Kulasekara
Pandyan of Madurai in 1308, his sons Viran and Sundaran fought for the throne
and Viran sought the assistance of Khilji sultanate of Delhi. In 1311, Malik
Kafur, the general of Alauddin Khilji (r.1296–1316) sacked and occupied Madurai
until 1371 when it was annexed by Vijayanagar which appointed its nayaks
(governors) to rule Madurai. Having lost to Malik Kafur, fleeing Pandyans
joined the Pandyan settlements at Punjar and Pandalam. King Rajasekhara (c 1200
AD) of Pandalam, Manikantan’s adopted father, was of Pandyan descend.
There is no clear evidence about the
befinning of Sabarimala pilgrimage. Three centuries after the founding of the
temple, a later pandalam king, along with the descendants of the Vavar family,
rediscovered the path, re-established the pilgrimage and renovated the temple .
Erumely, where they rested, is the sopt of Erumely Pettathullal. Even now, new
pilgrims thrust arrows at Saramkuthy where they laid down arms.
Pandalam was added to Travancore in 1821.
Following Col. John Munroe’s directive, Travancore Dewaswam Board began to
administer Sabarimala temple along with other temples. ‘Memoirs of Travancore’
by William Henry Horsley (1839) speaks of Chowrymully: “Among the other pagodas
of celebrity that of Ayapen at Chowrymully attracts particular attention, vast
numbers (and many even from the eastern coast) flocking to it at the period of
festival in January, to present their vows and offerings, notwithstanding that
it is situated in the wildest country possible.”
The temple was remodeled in 1905 and an
idol was installed in 1910. Some religious miscreants burned down the temple in
sometime in 1950 and the incident was known only after a month. The fire
destroyed the temple and the Stone Idol of Ayyappan. The Govt. of Kerala and
the Devaswam board renovated the temple in 1951 and a new Panchaloha idol was
installed in May by thantri Kantaru Sankararu of Thazhaom, Chengannur. After
the conflagration in 1971, the temple underwent a major revamp.
Historical and Mythical Ayyappan
Ayyappan does not figure in any classical
Hindu scripture or mythology. But, devotees believe that he is Hariharaputhra,
son of Vishnu (Hari) who assumed feminine form as Mohini and Shiva (Hara). The
baby born of their union was adopted by the childless king Rajasekhara. The boy
was also called Manikantan (jewel-necked) as he had a jewel on his neck. He
survived several attempts on his life and lived in the palace for 18 years.
Meanwhile, the queen gave birth to a boy. The machinations of the minister and
the queen led to sending Manikantan to bring fresh milk of a tigress to cure
the queen’s feigned illness. When he came back next morning with a herd of
tigresses, the frightened queen confessed her evil intent. Despite the request
of the king and the court, Manikantan appointed the young prince to succeed
Rajasekhara as king. He shot an arrow and requested the king had to build a
temple for him where the arrow was to alight. The king built a sanctuary for
the divinity of Manikantan at Sabarimala where the arrow alighted. His devotees
believe that it was the place where Manikantan meditated after killing the
demon Mahishi when he was in the forest looking for tigress-milk.
The historical Ayyappan was a Vellala[4]
youth called Ayyan Ayyappan. He was the army chief of Pandalam and was the
nephew of the Vellal Chieftain of Erumeli, a Perisseri Pillai[5]. He defeated
of Udayanan's effort to demolish the Sastha temple at Sabarimala and the
Pandalam king renovated the Sastha temple with the help of Ayyan, Vavar (a
Muslim youth from Kanjirappally), and Kadutha (a Nair youth from Muzhukeer,
Chenganoor). Following Ayyapan's death in a clash, Perissery Pillai constructed
a Sastha temple at Erumeli, opposite Vavar mosque. Locals venerated Ayyappan as
the incarnation of Lord Sastha and started worshipping him, and in the course
of time, Ayyappan and Sastha became synonymous.
The making of Sabarimala
Different Indian faiths merge in Sabarimala
and it is a pilgrimage to an unusual deity. Sabarimala is the only ancient
temple dedicated to Hariharaputra, the Son Vishnu and Shiva. Hariharaputra myth
must have originated in the effort to reconcile the rival Shaivite and
Vaishnavite faiths. The temple witnessed a gradual transformmation of the deity
from the Dravidian deity Shiva to Buddha to Ayyappan.[6] This could be the
reasonw hcy the customs of Saivites, Shaktists, Vaishnavites, Buddhists and
Jains are part of the pilgrim rites. Pilgrims’ rudraksha chain comes from
Saivites, the fasting, penance and continence from Vaishnavites, ahimsa from
Jains, the repeated chant from Buddhists, and the offering of tobacco to
Kadutha from Shaktists.
Buddhist claim to Sabarimala
Sabarimala was once a Buddhist temple
complex. Another name of Ayyappan is Sastha which means Buddha. Prior to that
it was a Dravidian Shaivite centre. Its Makarajyoti gave it the name Potalaka.
Some claim that Potala, the Dalai Lama's palace in Lhasa is named after
Sabarimala. Buddshist sources like Avatamsakasutra, Lokesh Chandra’s Hymn to
the Thousand-Armed Avalokitesvara,[7] and the writings of Hiuen Tsang (Zuen
Xang)[8] mention that Bodhisattva Avalokitesvara Padmapani (Bodhisattva of
Compassion) was worshipped at Sabarimala.
There is ample circumstantial evidence to
Kerala's Buddhist past. Kodungallur (Muziris) was a Buddhist centre. It was
Bodhidharma (420-479 AD) from Kodungallur who started the Zen (dhyana in
Sanskrit, Ch'an in Chinese) Buddhism. He reached China, taught Kerala’s martial
art of kalaripayattu to the unarmed monks in China’s Shao-Lin temple, and
introduced tea in China. Kodungallur devi temple was originally a Buddhist
nunnery and was associated with Kannaki, the heroine of Ilango Adigal’s
Silappathikaram. Dethroning of the asura king Mahabali, whose egalitarian reign
was ended by Vishnu, is a myth about the egalitarian Buddhist rule overthrown
by Upanishadic Hindus. The chant Swamiye saranam Ayyappa is similar to
"Buddham saranam gacchami, Sangham saranam gacchami, Dhammam saranam
gacchami." The sitting posture of Ayyappa is very similar to the Buddhist
image.
The legend of Malikappurathamma[9] (Leela,
a girl from Cheerappanchira Ezhava family of Muhamma in Alleppey who fell in
love with Ayyappa when he was there to learn kalarippayattu) takes Ayyappan
story to the Ezhavas, Buddhist migrants from Sri Lanka. She is also worshipped
at Sabarimala.
Christian connection to Sabarimala
A pond at Nilakkal near Sabarimala has
remnants of a destroyed churc, which the Christians believe to have been one of
the original churches established by St. Thomas. Hindu activists do not permit
archeological investigations of the area because of many reasons and fear of
subversion. Aleast one report filed by K Kesava Menon, DIG (Special Branch)
accuse Christian fanatics of the area for the arson at Sabarimal in 1950s.
There was an enquiry report titled “Sabarimala Temple Arson Case”, later
published by Government of Kerala in 1957. This 35 pages report is available
from a government owned website (Information & Public relations Department)
( https://www.firstministry.kerala.gov.in/pdf/bills/Reports/tmple_arsn.pdf /
Nilackal and surrounding areas were under
the rule of Pandalam king. As the Chera representative in Karimalakotta near
Sabarmala did not accept the authority of Pandalam, their fight destroyed
Karimala, and exposed to invaders. This resulted in its total destruction by
1341.
Escaping Muslim persecution (717-822), some
Nineveh (modern Mosul in Iraq) Christians reached Kerala under the leadership
of Bishops Sobar Esho and Porth. After landing at Quilon in 822 AD[10], Proth
settled at Kodungalloor and Sabor Esho at Kollam constructing churches at
Kurakkenikollam (Kayamkulam), Chenganoor (Perasseri), Thevalakara, Nilackal
(Chayal), Niranam, Kadamattam, Parur, and Malayatoor. Sabor Esho spent his last
days at Chayal monastery (chayal in Hebrew means 'bachelors’ place') he had set
up near the main church at Nilackal (known as thalappally and as arappally).
After his death, the hill where the main church stood was named after him as
Sabormala (Mt. Sabor). The place where the Chayal church stood is now known as
Plappally or Thalappally. Frequent floods[11] and persistenet pandyan attack
destroyed Nilakkal church and Chayal monastry by 1341 . Plunderers under Vikrampuli
Thevar (Vakrapuli) and Paraya Pattam (Perumpatta) looted temples, churches, and
houses in the High Ranges during 1253-99. Pandiyan plunder, flood and local
unrest made people abandon Nilackal and move to other regions by river and
through hill tracks.
Muslim connection
Vavar (Bawa ?), a Muslim defeated by
Ayyappan, figures prominently. His idol, placed at the foot of the 18 steps
leading to the main deity, is believed to be as old as the deity of Ayyappan. A
Muslim priest performs the rituals related to this carved stone slab near a
green silk cloth hung on the wall and an old sword. The offerings to Vavar are
green pepper, rose water and sandalwood paste along with coconut and clarified
butter. Some pilgrims even bring goats.
There are many versions about who Vavar
was. According to some, he escaped from Madurai from the attack of Thirumala
Naickar. He is also believed to be an Arab Muslim who came to spread Islam.
Still others suggest that he was a pirate subdued by Ayyappan and became a
close associate in his battles. Ayyappa instructed building a mosque for Vavar
at Erumeli and a shrine at Sabarimala. Some families practicing the Unani
medicine at Vaipur near Thiruvalla claim to be descendants of Vavar.
Conclusion
Pandalam dynasty, descendents of Pandyan
dynasty of Madurai, is hardly older than 1200 AD when a branch of the Pandyan
royal family settled there. Historically, it is possible that Manikantan lived
after the invasion of Madurai by Alauddin Khilji of Delhi in (1311 AD) and
immediately after the annexation of Madurai (1371 AD) from its Muslim rulers by
Vijayanagara kingdom which appointed Nayaks governors at Madurai. Vavar must be
a Muslim leader who escaped to the Western Ghats from Madurai when Vijayanagar
forces of attacked it.
The Christian settlement of Nilakkal which
began with Sabar Eso building a church there sometime around 850 AD must have
come to an end with the frequent Pandyan raids symbolized by Vakrapiuli and
Perumpatta (1253-99). These raids helped the rise of Pandyan power in Pandalam
and Punjar and also played a part in the decline of the defenseless Christian
settlement at Nilakkal, which ended with flood of 1341.
The forsaken Buddhist temple at Sabarimala
must have been discovered by the Pandyan rulers when they occupied Nilakkal.
Together with the Saivites in Kerala, the Vaishnavite invaders fabricated the
myth of Hariharaputran to counter Buddhism and used the legend of Manikantan,
the prince of Pandalam for the purpose. Manikantan was called Ayyappan (Ay
appan) to garner the support of the Ay kings of Vend. The ancient Shaivite
deities of Sabarimala came to be known after Ayyappan and his associates—Vavar
and Kadutha and even the Ezhava girl who loved him—as they were deified by
local Brahmanical Hinduism.
The myth lives on. What are forgotten in
the story are the Shaivite deities of Sabarimala.
Who bothers about truth in Kerala when it
makes all involved richer, and bestow free celebration for the rest.
Notes
[1] A title of the Pandalam raja is Airur
Sree Veerasreedhara Kovil Adhikarikal. Pandalam royal family belongs to the
Bhargava clan while other Kshatriya families in Kerala belong to Viswamithra
clan.
[2] Even when the Vendad king Marthanda
Varma established the kingdom of Travancore in 1749AD (925ME), he did not annex
Pandalam and allowed it to rule independently, and the Pandalam kings helped
Marthanda Varma to subject Kayamkulam. Pandalam was merged with Travancore in
1820 (995ME).
[3] The sanctum sanctorum of the Meenakshi
Temple was closed and the main deity was shifted to the Ardhamandapam.
[4] The old Ezhavarsevampattu mentions
Ayyan as vellalar kula jhathan (“born of Vellala caste”) ayyan ayyappan. Ayyan
and Ayyappan is a common name among vellalas of nearby districts of Kerala and
they have built many Ayyappan temples.
An old mud house which keeps an old sword
with which Ayyappan killed eruma is claimed to be the house of Perissery Pillai
is in the Puthenveedu Vellala house compound near Sree Ayyappa movie theatre at
Erumeli. The name Erumeli came from Erumakolly [eruma (mahisham, she-buffalo) +
kolly (killer). Erumeli pettaithullal is a celebration of the killing of the
mahishi.
[5] Some claim that Ayyappan was the son of
a Brahmin. Nalankal Krishna Pillai thinks that Brahmins never had the name
Ayyappan or Ayyan (Mahashekthrangalkkumunpil).
[6] Unlike in the rest of India, the
Buddhists and Shivites co-existed peacefully in Kerala, as in Prambanan in Java
and Angkor Wat in Cambodia where Eswara and Buddha are interchangeable.
[7] Potalaka, the earthly paradise of
Avalokitesvara is described in Avatamsaka Sutra: ''Potalaka is on the sea-side
in the south, it has woods, it has streams, and tanks''. Buddhabhadra's (420
AD) renders Potala (Potalaka) as ''brilliance." Etymologically, Tamil
pottu (potti-) ''to light (as a fire)''...brilliance refers to the makarajyoti
of Sabarimala.'
'...Lord Ayyappan of Sabarimala... could
have been the Potala Lokesvara of Buddhist literature. The makara jyoti of
Sabarimala recalls Potala's "brilliance"... The long, arduous and hazardous
trek through areas known to be inhabited by elephants and other wildlife to
Sabarimala is spoken of in the pilgrimage to Potala Lokesvara. The Buddhist
character of Ayyappan is explicit in his merger with Dharma-sasta. Sasta is a
synonym of Lord Buddha.'
[8] Huen Tsang says that at Potala
Avalokitesvara takes the form of Isvara (Shiva) and that of a Pasupata yogin.
It was Shiva who was metamorphosed into Avalokitesvara. When Buddhism became
dominant, the Saivite image at Potalaka was deemed to be Avalokitesvara.
Potalaka Lokesvara and the Thousand-armed Avalokitesvara have echoes of Shiva
and Vishnu, of Hari and Hara.
He refers to Avalokitesvara’s Potala as:
''In the south of the country near the sea was the Mo-lo-ya (Malaya) mountain,
with its lofty cliffs and ridges and deep valleys and gullies, on which were
sandal, camphor and other trees. To the east of this was Pu-ta-lo-ka (Potalaka)
mountain with steep narrow paths over its cliffs and gorges in irregular
confusion...' (Summarized by Waters, 1905).
[9] The legend behind Malikappurathamma is
that Leela, daughter of Galavamuni, under curse of her husband Dathan, was
reborn as Mahishi, an "asura' female with a buffalo's face. Upon having
killed by Lord Ayyappa, the curse was revoked and the beautiful woman rose out
of the corpse. She thanked the Lord and prayed to be with him as His wife.
However, he told her that he is a 'brahmachari' and so her desire would not be
fulfilled. However, He allowed her to remain in Sabarimala, a little distant from
his abode, as his sister - Malikappurathamma.
[10] In 880 during the reign of the Chera
king, Sthanu Ravi (Mallan Perumal Vijayaragan), Venadu king Ayyanadikal
Thiruvadigal gave Mar Sabor Easo and the Christians in Tharissapally Church in
Kollam two separate chepeds (Copper Plaques), now in the custody of the
Orthodox and Marthomma Churches at Kottayam and Thiruvella respectively.
[11] Puthuvipeen in Ernakulam was formed
because of this flood.
The Sabarimala Ayyappa vigraham that was destroyed by vandals in 1950.The head was separated which was later temporarily fixed using silver strings , the right hand is damaged beyond repair, the chinmudraim is also damaged , the nose chipped off slightly. The face shows a lot of peace and contentment of a Mahayogin, the cast done by Velappan Achari of Parvathy Jewellers, Chengannur. This appeared in an issue of Sabarimala Supplement brought out by Kerala Kaumudi in the mid 90's.Pic credit Jagan Cr
Thank to FB : Agila Ayyappa Seva Sangam
8/1/2018 at 8:11pm ·
History
Less than 5000 persons used to visit Sabarimala 50 years ago, but with the coming of the road from Mannarakulanji to Chalakayam, this number has increased to 4 crores, that too in the Mandala- Makaravilakku season alone.
It was too difficult for the people to reach Sabarimala before 50 years as the journey through the dense forest was so grueling an ordeal as it took days to reach the abode of God.
The people had to walk from Erumeli to Sabarimala via Peroorthodu, Kottapadi, Kaalaketti, Azhhuthamedu, Kallidaamkunnu, Inchipaarakotta, Karimala, Valiyaanavattam, Cheriyaanavattam, Pamapa, Neelimala ,Appachimedu, Sabareepeedom, and Saramkuthi through the forest.
Another path was also used by people to reach Sannidhanam. That was from Kumily through Changara Estate, Uppupaara and Paandithavalam, but it was the route from Erumeli that people used regularly.
The Route- Laaha to Chalakayam has a history hidden behind it. This path was actually built not for the devotees to reach Sabarimala.
It was during 1959-60 that the road was built as part of the Sabarigiri power project that came into being in 1967. Before this project actually started, the Electricity Board tried to bring in a project named ˜Swaami Saranam", which intented to build a dam at Thriveni to produce electricity. For this the board extended the road ( Mannarakulanji- Laaha) to Chalakayam. As time passed the Sabarigiri Project gained importance and to make it a reality another road was made from Chalakayam to Ponnambalamedu. As the Sabarigiri Project became a huge success the Swaami Saranam Project was dropped. Later another road was built from Plapalli to Muzhiyaar via Aangaamuzhi. This is the present Sabarigiri road.
Eventhough there was the Chalakayam Road KSRTC started service through this path only in 1965. The road from Chalakayam to Pampa was built only 7 years later.
With new routes in the chart the journey to Sabarimala may get more easier with the glory of the traditional paths dwindling at a rapid pace.
