where autochthonous deities have no forms. Their shrines are hypaethral.
It sounds like you're describing a belief system where the deities are
considered to be without physical form and their shrines are open to the
sky, or hypaethral. This concept is fascinating and reflects the diversity
of religious and spiritual beliefs across different cultures and
traditions. In such belief systems, the focus might be more on the
spiritual essence or energy of the deities rather than their physical
representations. It often leads to a different kind of worship or
connection with the divine, one that emphasizes the boundless and formless
nature of the divine presence. The worship of only an Idol of ROCK or
PANCHA LOKA etc do exist; and calling that as “autochthonous deities” could
be a misnomer; hypaethral temples are found, especially where deity is
worshipped as Maha Kali also @ Durga right from Vaishnavi devi, Ujjayini,
samaya Nallur etc. And all the Bhagavathy temples have come up only after
the tantric worship of Kerala; The Yakshini concept was stronger in Kerala
and Karnataka only and many films of Yakshini in Malayalam and Kannada ran
well. The deity has a shape and not AROOPAM. Bhagavan was worshipped as
Brahmam. When Tantric worship was rooted in Kerala through the Namboodiris,
Saktham was followed, where morning roopam was Saraswati; afternoon was
Lakshmi; and night went with Bhadra Kali. And a great Don who made fun of
SamayaNallur, had to eat his own words now when he saw a lot of Bhadra
Kalis.
Cathedral, Hypaethral etc are English Jargons of architecture.
Generally, Maha Kali temples have no roof and are open to the sky like TN
Vakkaliamman Temple. Two versions are spoken; one when the temple of Kali
worship started to be built up, someone died and thus left unfinished; two
The Amman sakthi is so high that she is allowed to grow as she needs
without restrictions. So, the sky roof alone existed.
Generally, the worship of the form of Maha Kali alone prevailed for
many hundred years through the Atharva Vedic worship of few Nambudiri
Families, threatening the people through a lot of black magic. People were
so terrorised that they would not even cross the Namboodiris or take a look
at them. Incidentally, it is seen that the Bhagavathi name was pronounced
in Buddhist history. Jains tirthankaras adopted Bhagavathy as Primordial
Goddess. South TN had the impact to a lesser instant. The shetrams were
believed to be created by Parasurama which is in Treta yuga, while Kerala
temple worship is never mentioned so high before the entry of Cheran kings.
Anyway, some interesting factors of Kerala temples are being known.
K Rajaram
IRS 3624
II Chapter 6 - On the description of the Devī’s Vibhutis (powers)
Book 3
1-10. Brahma said :-- When I thus asked with great humility, the Devī
Bhāgavatī, the Prime Sakti, She addressed me thus in the following sweet
words :-- There is oneness always between me and the Puruṣa; there is NO
difference whatsoever at any time between me and the Puruṣa (Male, the
Supreme Self). Who is I, that is Puruṣa; who is Puruṣa, that is I. The
difference between force and the receptacle of force is due to error. He
who knows the subtle difference between us two, is certainly intelligent;
he is freed from this bondage of Samsara; there is no manner of doubt in
this.
The One Second less Eternal ever-lasting Brahma substance becomes dual
at the time of creation. {Sankya yoga of Kapila Rishi} As a lamp, though
one, becomes two by virtue of adjuncts; as a face, though one, becomes two,
as reflected in a mirror; as one man becomes double by his shadow, we
become reflected into many, by virtue of different Antah Karaṇas (mind,
buddhi, and ahankara) created by Maya. The necessity of creation, again and
again, after the Prakriti Pralayas is due to the fructification of those
Karmas of the Jīvas, whose fruits were not enjoyed before the Pralayas; so
when creation again commences, the above said differences are found to
appear; Brahman is the material cause of these changes; without Brahman as
the basis, the existence of Maya is simply impossible. It is therefore that
in Maya and Maya’s action, Brahman is interwoven. For this reason, as many
differences are found in Maya, so many differences exist in Brahman. {Based
on Brahadaranyaka Upanishad Yagna valkya Vs Janaka and others}
The Māyā and Brahmā appear as two and hence all the differences, visible
and invisible, have come forth. Only during creation are these differences
conceived. When everything melts away, i.e., there comes the Pralaya or
general dissolution, then, I am not female, I am not male, nor I am
hermaphrodite. I then remain as Brahmā with Māyā latent in it. During the
time of creation I am Śrī (wealth), Buddhi (intellect), Dhriti,
(fortitude). Smriti (recollection), Sraddhā (faith), Medhā (intelligence),
Dayā (mercy), Lajjā (modesty), Kshudhā (hunger), Trishnā (thirst), Kshamā
(forgiveness), Akshamā (non-forgiving), Kānti (lustre), Sānti (peace),
Pipāsā (thirst), Nidrā (sleep) Tandrā (drowsiness), Jarā (old age), Ajarā
(non old-age), Vidyā (knowledge), Avidyā (non-knowledge), Sprihā (desires),
Vāñcā (desires), Śakti (force), Aśakti (non-force), Vasā (fat), Majjā
(marrow), Tvak (skin), Dṛṣṭi (sight), Satyāsatya Vākya (true and untrue
words) and it is I that become Parā, Madhyamā, Paśyanti, etc., the
innumerable Nādis (tubular organs of the body, e. g., arteries, veins,
intestines, blood vessels, pulses, etc.); there are three koti and a half
Nāḍis (35 millions of Naḍis).
11-13. O Brahmā! See what substance is there in this Samsāra, that is
separate from Me? And what can you imagine with which I am not connected? *So,
know this as certain that I am these all forms*. O Creator!
14-27. O Brahmā! I am Gaurī, Brāhmī, Raudrī, Vārāhī, Vaisnavī, Śiva,
Vāruni, Kauverī, Nāra Sinhī, and Vāsavī Śaktis. I enter in every substance,
in everything of the nature of effect. Making that Puruṣa the instrument, I
do all the actions (rather Puruṣa is the efficient cause, the immediate
agent). I am the coolness in water, the heat in fire, the lustre in the
Sun, the cooling rays in the Moon; and thus I manifest my my strength. O
Brahmā! Verily, I tell you this as certain that this universe becomes
motionless, if it be abandoned by Me. If I leave Śaṅkara, he will not be
able to kill the Daityas. A very weak man is declared to be as without any
strength; he is not said to be without
Rudra, or without Viṣṇu, nobody says like this; everyone says, he is
without strength, without Śakti. Those who get fallen, tumbled, afraid,
quiet, or under one’s enemies are called powerless; no one says that this
man is Rudraless and so forth. So the creation that you perform, know
Śakti, power to be the cause thereof. When you will be endowed with that
Śakti, you will be able to create this whole Universe.
Thus Ananta, Kurma and all the other elephants of the eight points of the
compass,{ASHTA DIG BALAS} become able to do their respective works, only
by My help (when united with Me, the Force). O Lotus born! If I wish I can
drink all the fire and waters today and I can hold wind in check. I do
whatever I wish.
If I say that I am creating this world then the inconsistency arises thus
:-- “When I am everything, then I am being eternal, all this universe, made
up of Prapañca, becomes eternal.” (Whereas this universe is not eternal in
the sense that it is changing.) If it were said that this universe is
different from Me, then My saying that I am everything becomes
inconsistent. Thinking thus, do not plunge yourself in the doubt as to the
reality and origin and separateness of the non-eternal universe. For what
is unreal, how can that come into existence? The unreal substances can
never come into existence; as the child of a barren woman, the flowers in
the sky are simply absurd. What is real can only be born. In discussing
about origin, birth, etc., the appearance and disappearance of real things
is called their birth and dissolution. In the cold of earth there exists
the previous existence of the jar and this is the cause of the appearance
of the jar; the disappearance of the jar exists in the jar; hence this
disappearance is the cause of the destruction of the jar. Thus the
appearance and disappearance of the causal eternal things are called the
Origin and Pralaya. Similarly, in discussing on the causal nature, there
does not arise an inconsistency in My being everything.
Ahaṅkāra is born first among them. Thus substances are of seven kinds:
Mahat, etc. O Unborn One! Mahattattva first arises from Prakriti; from
Mahattattva springs Ahamkāra; and from Ahamkāra arises other substances.
Thus, in this order, you go on creating this Universe. O Brahmā! Now you
better go to your respective places, and after creating the Universe,
remain there and perform your respective functions ordained by Prārabdha.
Take this beautiful great Śakti Mahā Sarasvatī, full of Rajoguṇa, and of a
smiling nature. This Śakti, wearing white clothes, adorned with divine
ornaments and sitting on Varāsana, will always be your playmate. This
beautiful woman will always be your boon companion; consider Her as My
bibhuti (manifestation of power), and so most worshipful. Never show any
sort of disrespect towards Her. Take Her and go immediately to Satyaloka;
and from the seed of Mahattattva, create the fourfold beings from these.
The subtle bodies (Liṅga sarīra) and Karmas are remaining mixed up with
each other. Separate them, as before, duly, in due time.
Thus saying to me, Bhagavatī smiled and began to say to Viṣṇu :-- O Viṣṇu!
Take this beautiful Mahā Lakṣ’mī and go. She will always reside within your
breast; there is no doubt in this. This all auspicious giving Śakti I give
to you for your enjoyment.
*The stupid man who will find any difference between you three, will go to
hell;* *there is no doubt in this.* He who is Hari, is Śiva; He who Śiva is
Hari; to make difference between these will lead one to hell. So Brahmā is
one and the same with Śiva and Viṣṇu; there no manner of doubt in this.
Brahmā said :-- Saying thus to Vāsudeva, that Higher Prakriti Devī who is
all of the three Guṇas and yet transcending them, began to address Mahā
Deva, the Deva of the Devas, in sweet words, thus :-- O Saṅkara! Accept
this beautiful Mahā Kālī Gaurī, build a new Kailàśa city and live there
happily. Your primary Guṇas will be Tamas; Sattva and Rajas will be your
secondary Guṇas. Have recourse to Rajo and Tamo Guṇas while you slay the
Asuras and thus wander.
Guṇas. There is no such thing in this world as are devoid of these three
Guṇas. Everything, that is visible, is endowed with the three Guṇas, and
whatever will be or was before cannot exist without them. Only the Supreme
Self is without these Guṇas; but He is not visible. O Saṅkara! I am the
Parā Prakriti; at times I appear with Guṇas; and at others I remain without
any Guṇas. O Śambhu! I am always of the causal nature; never I am of the
nature of effect. When I am causal, I am with Guṇas; and when I am before
the Highest Puruṣa, I am, then, without any Guṇas on account of my
remaining in the state of equilibrium (Sāmyā vasthā). Mahattattva,
Ahamkāra, and sound, touch, etc., all the Guṇas perform the work of
Samsāra, day and night, each preceding one being the cause and each
subsequent one being the effect; never do they cease in their activities.
*Brahmā said :-- Bhagavatī Durgā gave us Śaktis, full of Divine beauty and
lustre; She gave Mahā Lakṣmī to Viṣṇu, Mahā Kāli to Śiva, and Mahā
Sarasvatī to me and bade good bye to us.* Thus given farewell to by the
Devī, we three went to another place and were born as males. We thought of
the very wonderful nature and influence of the Devī and we got upon our
divine aeroplane.
Thus ends the Sixth Chapter of the Third Skandha on the description of the
Devī’s Vibhutis (powers) in the Mahāpurāṇam Śrīmad Devī Bhāgavatam of
18,000 verses by Maharṣī Veda Vyās.
K Rajaram IRS 3 6 24
On Sun, 2 Jun 2024 at 23:58, venkat raman <[email protected]> wrote:
> Namaste. The chandaattam is performed only on daru vigraha, the idols made
> of wood. Mainly the jackfruit tree was used. The chandaattam prevents the
> rotting of the idol and performed every year.. The temples in Kerala
> where autochthnous deities have no forms. Their shrines are hypaethral. The
> Peruvambu Bhagavathy is an example.
>
> Venkataraman
>
> On Mon, 3 Jun 2024 at 08:25, venkat raman <[email protected]> wrote:
>
>> Namaste. There is another Thirumandhamkunnu Devi temple in Kongadu,
>> Palakkad district. It looks similar to the one in Angadippuram. The
>> Valayandu Devi temple, near Mankavu in Kozhikkode has a connection with the
>> Thirumandhamkunnu Devi temple. A bracelet was thrown and it reached at the
>> Valayanadu temple. Adikal sect of Namboothiries are the priests there.
>> There are ten sects in Namboothiries. Adikal has not connection with the
>> Tulu Brahmins called Adiga. Adikal Namboothiries eat meat and fish.
>> Panchamakara offering , they do it. In Valayanadukavu meat is offered to
>> the goddess.
>>
>> Venkataraman
>>
>> On Sun, 2 Jun 2024 at 07:56, gopala krishnan <[email protected]> wrote:
>>
>>> THIRUMANDHAMKUNNU TEMPLE-FORWARD
>>>
>>> Dear friends,
>>>
>>> During the year 1997, my elder brother’s second son’s marriage was
>>> conducted in the marriage hall of Thirumandhamkunnu Sree Bhagavathy Temple.
>>> It was the first time I was visiting the temple. At that time, I was
>>> working as Divisional Engineer at Calicut.
>>>
>>> My daughter’s marriage was also within days, so the marriage invitation
>>> was placed at Devi’s feet and after blessing got it. Then only send to
>>> relatives. Our member Sri Venkat Raman resides about 7 KMs ahead of the
>>> temple at Perinthalmanna.
>>>
>>> The information is compiled from Wikipedia (since the temple website is
>>> not accessible due to some technical problem) and a Video in You-Tube about
>>> the temple. Hope a Divine reading.
>>>
>>> Gopalakrishnan 2-6-24
>>>
>>> 1.Introduction
>>>
>>> ശ്രീ തിരുമാന്ധാംകുന്ന് ഭഗവതി ക്ഷേത്രം
>>>
>>> District Malappuram
>>>
>>> Deity Bhadrakali (Sree Parvathy/ Durga/ Maha Kali)
>>>
>>> Festivals 11 day Pooram in March–April
>>>
>>> Thirumandhamkunnu Temple is a historically significant Hindu temple in
>>> Angadipuram, which was the capital of Valluvanad Rajavamsham, in Malappuram
>>> district, Kerala state, South India. The temple deity, Thirumandhamkunnil
>>> amma, was the paradevatha (official goddess) of the kings of Valluvanad,
>>> the local feudal kings ruled the area in the Middle Ages. The Nair warriors
>>> (called Chavers, literally "martyrs") of Valluvanad king set out from this
>>> temple to Thirunavaya, to participate in the famous Mamankam festival. A
>>> memorial structure called the chaver thara ("platform of the martyrs") can
>>> be found in front of the main entrance of the Thirumanthamkunnu Temple.
>>>
>>> 2 .Deities
>>>
>>> The temple is also an important pilgrim center, especially for the
>>> eleven-day-long annual festival celebrated in March and April months of the
>>> Gregorian calendar. The "principal deity" of temple is Lord Shiva. But
>>> the famous deity is Sree Bhadrakali or Sree Parvathy, locally known as
>>> Thirumandhamkunnilamma and Ganesha, for whom the famous marriage oblation
>>> (Mangalya
>>> Puja) is performed.
>>>
>>> Devotees believe Mangalya puja will remove obstacles for one's marriage.
>>> Thirumandhamkunnilamma is considered the Supreme Mother, Shakthi Devi in
>>> Hinduism.
>>>
>>> Bhadrakali believed to be born from the third eye of lord Shiva to kill
>>> the demon king Daruka. Bhadra means good and Kali means goddess of
>>> time. Bhadrakali is worshiped for prosperity and salvation. Devi is
>>> considered as the creator, protector, destroyer, nature & kundalini.
>>> Mangalya Puja, Rigveda Laksharchana, Chandattam and Kalampattu are the
>>> important religious offerings of the Thirumanthamkunnu Temple.
>>>
>>> My note- Muttarakkal( Breaking of coconut to two halves) and telling
>>> prophecy is also conducted in the temple.
>>>
>>> There are two lengthy flag masts, one for Lord Siva and one for Devi,
>>> newly erected after Deva prasna
>>>
>>> There are ceremonies and rituals specific to this Hindu temple that are
>>> not carried out at others. The Thirumanthamkunnu Temple courtyards are on a
>>> hilltop that provides a view of the countryside spread out below.
>>>
>>> 3 Legend surrounding Thirumanthamkunnu Temple
>>>
>>> King Mandhata of Surya dynasty ruled his kingdom for a long period. He
>>> then gave away the kingdom to his successors and chose to meditate on
>>> supreme god Shiva and attain the Shiva's feet at the end
>>>
>>> Shiva was pleased with his penance appeared before the king Mandhata and
>>> offered him any boon at Mount Kailash. The king prayed to the lord for an
>>> idol to worship till his death. Shiva gave him the most holy Shiva Lingam
>>> which was too dear to him and which used to be worshipped by Parvati and
>>> then the god disappeared.
>>>
>>> Carrying the Shiva Lingam on head, King Mandhata started his downward
>>> journey from Mount Kailash and reached the hill now known as
>>> "Thirumandhamkunnu" in Kerala.
>>>
>>> A spring with crystal-clear water flowed along the northern slope of
>>> the hill. Many beautiful birds chirped in the jungle. Wild animals like
>>> lion, tiger, and elephant roamed about in the wilderness in full harmony
>>> forgetting their traditional enmity. Different kinds of trees and plants
>>> grew in the region and gave out sweet smell into the atmosphere. The
>>> surrounding attracted the king. Feelings of idol on his head heavy he
>>> placed it on the ground at immediately the Shiva Lingam got stuck into the
>>> earth.
>>>
>>> Shiva had gifted the Shiva Lingam to the king when his consort Parvati
>>> was away for her bath.
>>>
>>> When Parvati turned up for worship the Shiva Lingam was not there. She
>>> got upset on enquiry she knew that it was presented to the King Mandhata,
>>> by her husband. Being too much attached to it she wanted the Shiva Lingam
>>> back. Shiva told her that he had no objection in her trying to get it back.
>>>
>>> Parvati now asked Bhadrakali and a host of bhoothas to rush up and
>>> get back the Shiva Lingam from the King. With the army of bhootha,
>>> Bhadrakali reached the northern slope of Thirumandha hill. The brightness
>>> emitted by the Shiva Lingam installed by king Mandhata was so great that it
>>> dazzled the eyes of Bhadrakali and the bhoothas and they were unable to
>>> move up the hills.
>>>
>>> So they started throwing up the weapons from the foot of the hill. The
>>> ascetic attending on Mandhata were unarmed but tried to defend themselves
>>> with whatever things they had. These being insufficient to protect them
>>> they plucked Attanga nuts from their creeper plants, which were available
>>> in plenty and threw them at the enemy.
>>>
>>> Because of the power of Shiva and the divine power of Mandhata the nuts
>>> got changed into arrows instantly. Bhadrakali and her army of bhootha could
>>> not resist them the fight lasted for fifteen days.
>>>
>>> The age-old custom of "Attangayeru" on first of Thulam (the Malayalam
>>> month) on the new moon day of the same month in the forenoon before
>>> pantheerady pooja refers to the legendary fight between mandhatha and kali.
>>>
>>> 4Thirumanthamkunnu Bhagavathi Temple, North nada
>>>
>>> Expecting defeat Mahamaya took her viswaroopa. She had an elephant in
>>> one ear and a lion in the other as earrings. Seeing this form the ascetics
>>> fell down senseless. When mahamaya in this form reached the hilltop
>>> Mandhatha was also helpless. He embraced the sivalinga, Bhadrakali tried to
>>> capture it by force. In this struggle that followed the linga got split
>>> into two.
>>>
>>> In the "Jyothis" that arose from it "THRIMOORTHIS" (Brahma, Vishnu and
>>> Siva) and Parvathy appeared on the spot.
>>>
>>> Parvathy told Mandhatha this idol was very dear to me. Still I do not
>>> want to take it away from you against the wishes of my husband. Separation
>>> from it is also difficult for me. So I will enter that linga and remain
>>> here forever. My daughter kali is not different from me. Actually she came
>>> here first. Let her also be installed near me facing north and have all
>>> poojas and festival performed.
>>>
>>> So same Parvathy entered into the idol. This spot is the
>>> "SREEMOOLASTHANAM". The sivalinga here is still in split condition. Its
>>> position is below the "peedam" and "Prabhamandalam" and can be seen only
>>> during the abhisheka before the ushapooja and "Malarnivedia" to the deity.
>>>
>>> As ordered by Parvathy, Bhadrakali with Sapthamathrukkal, Veerabhadra
>>> and Ganapaty were installed facing north. This is called "Mathrusala".
>>> Pooram, Pattu and all such festivals intended for this goddess.
>>>
>>> My note- In Kodungallur also along with Devi sapthamathurukkal can be
>>> seen in the sanctum.
>>>
>>> When Sree Parvathy appeared infant Ganapathy was also with her. This
>>> infant Ganapathy also been installed at sreemoolasthanam.
>>>
>>> Sree Parvathy appeared facing west. The installations of Sivalinga at
>>> Sreemoolasthanam were facing east. It was thus for necessary to have two
>>> darshan openings one to the east and the other to west.
>>>
>>> The family descendants of "Valluva Konathiri" do not generally open the
>>> one on the west except for darshan. On either side of the doorway there are
>>> two openings through which other worshippers can have darshan of the deity.
>>> But in recent past, the restrictions has been modified. After each pooja,
>>> the door is kept open for some time for darshan of the deity by devotees.
>>>
>>> 5. Handing over charge to two Brahmins
>>>
>>> Mandhatha spent many years at thirumandhamkunnu in meditation and
>>> thapusu. At last he knew it was time for him to leave this world. He was
>>> thinking of entrusting the temple to someone for perfect upkeep and
>>> maintenance when two Brahmins came there.
>>>
>>> Mandhatha told them his desire gave them a Grandha containing
>>> instructions on the performance of poojas and entrusted the shrine to them.
>>> He then retired to the jungle nearby now known as "KUKSHIPPARAKKAD" and
>>> freed himself from this world of mortals by his yogic powers. Bhakthas who
>>> go round this jungle paying homage pick out a leaf from the growing plants
>>> and keep it in hair with at most reverence. This area is still a protected
>>> jungle.
>>>
>>> In the Devaprashna conducted in 1959 it was observed that an idol of
>>> mandhatha should be installed here and poojas, performed. The temple
>>> priests before pooja every Malayalam month. The annual pooja on Chithra in
>>> midhunam on Mandhatha is on special significance.
>>>
>>> Two Brahmins entrusted with the upkeep of temple, one cleared the jungle
>>> around the idol and hence came to be known as "Kattillamuttam" . The
>>> other prepared pavilion for prathishta and came to be known as
>>> "PANTHALAKODE".
>>>
>>> The thanthri of thirumandhamkunnu temple is still a descendant from
>>> either of these families.
>>>
>>> The nair karyasthan who was with them was given the title
>>> "chathathumarar" and made the blower of holy conch in the temple.
>>>
>>> The Namboodiri's informed the news to Vadakkara swaroopam raja that was
>>> subordinate chieftain of valluvanadu raja holding the title mannarmala
>>> raja. He immediately rushed to the spot (Seeing the over-lord of the
>>> hill the goddess got up and paid homage to him. This humility of
>>> Devi-the sustainer of three worlds—made the raja blink in shame and) he
>>> prayed to the goddess to see him as a son. He then presented an elephant to
>>> the goddess and worshipped her from its rear, standing in its shadow. His
>>> descendants also followed the same practice. Even now direct darshan of
>>> thirumandhamkunnu Bhagavathy is not permissible to mannarmala raja.
>>>
>>> The first Vallavaraja who took over the control of the temple entrusted
>>> its upkeep and maintenance to the local feudal lords Ettuveetil achans and
>>> made them trusty Erukalikara nair was made kavudaya nair. Sreemoolasthanam
>>> does not have a roof, which is an evidence of it having been a kavu.
>>>
>>> The painting on the walls of the mathrusala throws light to this legend.
>>> These paintings which are in lying with the wall painting at suchindram,
>>> Pundarikkapuram, vaikom and Guruvayoor were executed in 1944.
>>>
>>> 6 Thirumandhamkunnu Pooram,
>>>
>>> Thirumandhamkunnu Pooram, the annual festival of the temple is an
>>> 11-day-long celebration which is a major festival in the district of
>>> Malappuram in which Aarattu is a beautiful custom. Aaraattu, the bathing
>>> ceremony of Devi, in which the holy idol is carried on the tallest elephant
>>> accompanied by 5 other elephants leading to the lake nearby the temple. The
>>> idol is given a holy bath by the main priest of the temple and taken back
>>> into the temple.
>>>
>>> My note- The idol in the temple is made of jack wood
>>>
>>> --
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