Unless forwarded by Mr G I dont know whether he existed in any other group.
I do not write in Iyer 123 also evr. And he had addressed him only by name.
MANU SMRITHI CHAP 6
Verse 6.1 [Introductory]
एवं गृहाश्रमे स्थित्वा विधिवत् स्नातको द्विजः ।
वने वसेत् तु नियतो यथावद् विजितैन्द्रियः ॥ १ ॥
*evaṃ gṛhāśrame sthitvā vidhivat snātako dvijaḥ* |
*vane vaset tu niyato yathāvad vijitaindriyaḥ* || 1 ||
The twice-born accomplished student, having, in the afore- said manner,
lived, according to law, the life of the householder, should dwell in the
forest, in the proper manner, self-controlled and with his organs under
subjection—(1).
KR Manu discusses various ashramam and guna, varna Stree etc
dharmas; and in chap 6 discusses the vanaprastha ashramam of a brahmin
couple before the renunciation. I am going to quote fully needed verses;
those who wishes to read and confirm may go through as they will be able
to. And simply, foolishly negating as NETI does not serve any purpose. Nor
will make the Aviveki any smart. And it is an ultimatum to Narayanasamy;
this time for the words used I spare him; next time I will drag his family
using better words than him; I present what is there in our scriptures,
which we cannot by pass. It appears that Brahmins and yagna performers
priests were, meat eaters once. It is exposed in Rig, Yajur and Atharva
Vedas apart from Shatapata Brahmana and Manu smirithi. Even in Deivathin
Kural, Maha Periyava did speak about it, diplomatically. Cattles were
sacrificed and consumed. It is hard to digest. Hence only I wrote, may be
culture. The quote is extracted from. If that person can speak with content
and not by abuses and neti well. Or else only he will be ashamed at this
age as he had proved he is a useless man for us and he is not what he
professes to be. The man who has no culture alone will abuse rishis and
Gods as he had written so many times, including the recent Sri Rangam. Let
the poor moderator advise him well if he is his relative or else, may have
to stay only poor always.
The term ‘*gṛhāśrama*’ means that ‘*āśrama*’, *life-stage* which is
characterised by the ‘*gṛha*’, *house*,—*i.e*., the *presence of the wife*.
Having ‘*lived*’ there,—*i.e*., having duly fulfilled the duties of that
stage of life—he should dwell in, the forest. This is the injunction here
set forth.
The affix in ‘*sthitvā*’, ‘having lived’, indicates the priority of the
Householder’s life to that of the Hermit; and the meaning is that one
should proceed from, stage to stage in the right order; it is only one who
has lived the Householder’s life that is entitled to the forest-life of the
Hermit.
What is said here is in accordance with the view that a man should pass
through each and all the four stages. There is however the other view that
from the life of the purely celebate student also one can proceed at once
to the forest-life; as is going to be described later on.
‘*With* *his* *organs under subjection* ’—with his impurities washed off,
his passions calmed down.
The phrases ‘*according to law*’ and ‘*in the proper manner*’ have been
added only for the purpose of filling up the metre; as we have already
explained in several places.
All that is meant to be enjoined here is that ‘having completed the
Householder’s life, he shall betake himself to the life in the forest.’—(1).
*Explanatory notes by Ganganath Jha*
‘*Niyataḥ*’—‘Taking a firm resolution’ (Govindarāja and Kullūka);—‘devoted
to the duties, austerities, reciting the Veda and so forth’ (Nārāyaṇa).
*Comparative notes by various authors*
*(verses 6.1-2)*
*Gautama* (3.1).—‘Some people declare that he who has studied the Veda may
make his choice regarding the particular stage that he will enter.’
*Baudhāyana* (2.11.14).—‘A hermit is one who regulates his conduct
according to the institutes proclaimed by Vikhānas.’
*Āpastamba* (2.21.1-2, 18-10).—‘There are four stages—that of the
Householder, that of the Student, that of the Renunciate and that of the
Hermit. If he lives in all these four according to the law, without
allowing himself to he disturbed, he will obtain salvation. Only after
completing studentship shall he go forth as a Hermit.’
*Āpastamba*. (2.22.78).—‘After having finished the study of the Veda,
having taken a wife and kindled the sacred fires, he shall begin the rites
ending with the Soma-sacrifices, performing as many as are prescribed in
the Veda:—afterwards he shall build a dwelling outside the village and
dwell there with his children and wife.’
*Āpastamba* (2.21.8).—‘After having fulfilled the duties of the Student, he
shall go forth as a Renunciate.’
*Āpastamba* (2.24.14).—‘He may accomplish his objects as he pleases; there
is no reason to place any one order before the other.’
*Viṣṇu* (94.1-2).—‘A householder, when he sees his skin wrinkled and his
hair turned grey, must go to live in a forest; or when he sees the son of
his son.’
*Yājñavalkya* (3.45).—‘Entrusting his wife to his sons, or accompanied by
his wife, the Hermit, taking the vow of celibacy, shall repair to the
forest, along with his tires and the *Upāsanās*.’
*Yama* (Aparārka, p. 940).—‘Having lawfully begotten children, having
performed the sacrifices to the best of his ability, and having seen his
son’s child, the Brāhmaṇa shall repair to the forest.’
*Śaṅkha-Likhita* (Do.).—‘Having begotten children, having performed their
sacraments, taught them the Veda, provided them with the means of living,
united them to their wives, entrusting his family to his son, and making
preparations for departure, he should have recourse to special means of
livelihood. In due course, after having passed through the *Yāyāvara* stage,
he should repair to the forest.’
*Yama* (Do.).—‘faking with himself the sacrificial implements, the sacred
fire, the cows and other accessories, and accompanied by his wife, the
twice-born man shall repair to the forest.’
*Jābāla* (Parāśaramādhava, Ācāra, p. 525).—‘Having completed religious
studentship, one shall become a Householder; after having become a
House-holder, he shall go out.’
*Chāgalega* (Do., p. 526).—‘Being without his wife, he shall deposit his
fire in himself, and the Brāhmaṇa shall go out of his house.’
*Baudhāyana* (2.17.2-5)—‘Some teachers say that he who has finished his
studentship may become a renunciate immediately on the completion of that;
hut according to others, renunciation is fit only for those *Śālīnas* and
*Yāyāvaras* who are childless, or a widower; in general they prescribe
renunciation after the completion of the seventieth year, after the
children have been finally settled in their sacred duties.’
*Vaśiṣṭha* (7.1-3).—‘There are four orders: the Student, the Householder,
the Hermit and the Renunciate; a man who has studied one, two or three
Vedas without violating the rules of studentship may enter any of these,
whichsoever he pleases.’
*Kāmandaka* (2.27-28).—‘The duties of the Hermit are to keep matted hair,
to perform Agnihotra, to sleep on the bare ground, to wear black deer-skin,
to live in solitary places, to sustain himself on water, succulent roots,
Nīvāra corn and fruits, to refuse alms, to bathe thrice, to observe vows
and to adore gods and guests.’
Xxxxxxxxxxxxxxxxxxxx
Verse 6.13
*English translation by Ganganath Jha:*
स्थलजौदकशाकानि पुष्पमूलफलानि च ।
मेध्यवृक्षोद्भवान्यद्यात् स्नेहांश्च फलसम्भवान् ॥ १३ ॥
*sthalajaudakaśākāni puṣpamūlaphalāni ca* |
*medhyavṛkṣodbhavānyadyāt snehāṃśca phalasambhavān* || 13 ||
He should eat the vegetables that grow on land and in water; also flowers,
roots and fruits, the productions of pure trees; as well as oils produced
from fruits.—(13).
*Medhātithi’s commentary (manubhāṣya):*
He should eat those growing on land and in water; as also flowers, roots
and fruits.—(13).
*Explanatory notes by Ganganath Jha*
This verse is quoted in *Aparārka* (p. 942);—and the second half in
*Mitākṣarā* (on 3.49) to the effect that clarified butter and such ‘oils’
should not be used.
*Comparative notes by various authors*
*Gautama* (3.26).—‘The hermit shall live in the forest, subsisting on roots
and fruits, practising austerities.’ *Baudhāyana* (2.11.15).—(See under 3.)
*Āpastamba* (2.22.2).—‘Then he shall wander about, sustaining his life by
roots, fruits, leaves and grass.’
*Do*. (2.23.2).—‘Afterwards he shall wander about sustaining his life with
roots, fruits, leaves and grass which he collects. Finally, he shall
content himself with what has become detached spontaneously. Then he shall
live on water, then on air, and then on Ākāśa. Each succeeding mode of
subsistence procures greater rewards’
*Vaśiṣṭha* (9.4).—‘He shall only gather wild-growing fruits and roots.’
*Viṣṇu* (95.7-12).—‘He may eat flowers; he may eat fruits; he may eat
vegetables; he may eat leaves; he may eat roots; or he may eat barley once
a fortnight.’
*Yājñavalkya* (3.49).—‘He shall eat what ripens in its own time; and all
rites prescribed by Śruti and Smṛti, he shall perform with oils extracted
from fruits.’
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Verse 6.14
वर्जयेन् मधु मांसं च भौमानि कवकानि च ।
भूस्तृणं शिग्रुकं चैव श्लेश्मातकफलानि च ॥ १४ ॥
*varjayen madhu māṃsaṃ ca bhaumāni kavakāni ca* |
*bhūstṛṇaṃ śigrukaṃ caiva śleśmātakaphalāni ca* || 14 ||
He shall avoid honey, meat, cabbages, mushrooms, the fragrant grass, the
pot-herb and the ‘Śleṣmātaka (Śleśmātaka?)’ fruits. —(14).
*Medhātithi’s commentary (manubhāṣya):*
‘*Bhaumāni Kavakāni*’.—The term ‘*kavaka*’ has already been explained
(under 5.5) as a synonym of ‘*chatraka*’ (mushrooms). These mushrooms grow
on the ground, as also in the hollow of trees and other places. Hence the
specification ‘land-grown’.
This however would appear to be contrary to usage; specially as among the
duties of the Householder, all kinds of mushroom have been forbidden, and
for the Hermit, the discipline, if anything, should be stricter.
For this reason the term ‘*bhaumāni*’ should be taken separately by itself;
and it should be understood us standing for the ‘*gojihvikā*’ (cabbage),
which is well-known among foresters,—and not for *anything grown on the
land*.
Mushrooms having been already forbidden before, their repented prohibition
in the present text is for the purpose of indicating that the eating of the
fragrant grass and other things involves the same Expiatory Rite as that of
mushrooms.
‘*Bhustṛṇa*’ (fragrant grass) and ‘*shigruka*’ (pot-herb) are the names of
particular kinds of herbs well known among cultivators—(14).
*Explanatory notes by Ganganath Jha*
‘*Bhaumāni kavakāni*’—Medhātithi prefers to take the two separately—‘
*bhaumāni*’ being ‘the vegetable known among foresters’ as ‘*gojihvikā*’
and ‘*kavakāni*’ as ‘mushrooms’;—Govindarāja, Kullūka and Nārāyaṇa take the
two together ‘mushrooms growing on the ground.’
This verse is quoted in *Aparārka* (p. 942);—and in *Parāśaramādhava* (Ācāra,
p. 529), which explains ‘*Kavakāni*’ as ‘mushrooms.’
KR A brahmin in Vanaprastha must avoid mamsam denotes that unless
there was an earlier food habit, there is no necessity to write in this
manner. Mamsam has a straight meaning.
More verse are in Yajur vedam krishna yaajur vedam, Rig Vedam wrt Indra. I
am not trying to publish it now. K Rajaram IRS 6624 7624
---------- Forwarded message ---------
From: Narayanaswamy Iyer <[email protected]>
Date: Thu, 6 Jun 2024 at 19:44
Subject: Re: [KeralaIyers] Fwd: [iyer123] SREEVALLABHA TEMPLE-
TIRUVALLA-FORWARD-1
To: iyer <[email protected]>, gopala krishnan <[email protected]>,
Laxminarayan Sarma <[email protected]>
Cc: Narayanaswamy Iyer <[email protected]>
Dear Sri Gopalakrishna
The notorious Thenkaali Ayyangaar who claims he knows everything but knows
nothing reveals explicitly that he himself, and presumably his families in
Chennai and in the USA, habitually ate, and continue to eat, non-vegetarian
food such as fish and meat.
His, and their, contention is,"*Food is culture*."
Which means that the cannibal Dayaks, Ibos, and Orang Asli of North Borneo,
and the primitives of Papua-New Guinea's Northeastern Highlands who
suffered kuru from eating human brains of their victims and died, were
highly cultured.
Which also means that we braahmanas who are vegetarians, study and chant
vedams, and perform poojas and homams to our deities, are uncultured.
S Narayanaswamy Iyer
On Thu, Jun 6, 2024 at 9:15 PM Rajaram Krishnamurthy <[email protected]>
wrote:
> May I have that site please to confirm fish and chapati naivedyam? On the
> contrary I can prove through verses of smrithis that Brahmins of not only
> west bengal or thenkalai -but all ate non vegetarians food. One of the
> conditions of vanaprastha, in the forest is not to kill and continue the
> eating of non veg food. Vegetarianism advocated by the Vedas was flouted by
> so many brahmins in the vedic periods as well as now. Food is culture.
> Defying the culture and turning to vegetarianism is a yagna. Hence in the
> case of avivekam, restrain from sending misinformations. I have censored so
> many subjects from giving out. It is not a parody. The ancestors spoke the
> satyam. Spoke how people from every walk of life lived and got transformed.
> May be 2024 history of Brahmins in large eating non vegetarian food may
> also be written later. Let us not pretend and spread misinformation as if a
> know-how which alone shall be shunned
> KR IRS 6624
>
> ---------- Forwarded message ---------
> From: 'gopala krishnan' via iyer123 <[email protected]>
> Date: Thu, 6 Jun 2024 at 00:10
> Subject: Re: [iyer123] SREEVALLABHA TEMPLE- TIRUVALLA-FORWARD-1
> To: [email protected] <[email protected]>, Narayanaswamy
> Iyer <[email protected]>
>
>
> Sir,
>
> I recollect the information read from Sri Rangam temple website if I
> remember. How sir, either Thenkalai/Vadakakali will prepare chicken/fish
> dish? They cannot.
>
> I recollect reading else where a muslim lady doing all works outside
> sanctum in a temple near Alleppy. I miss the name of the temple
> Gopalakrishnan
>
> On Thursday, 6 June, 2024 at 09:33:55 am IST, Narayanaswamy Iyer <
> [email protected]> wrote:
>
>
>
> Dear Sri Gopalakrishna
>
> Thanks for your reply. You say that "Chappathi is offered as neiveidhyam".
>
> What I seem to remember, from the thaaththaa-paatti site years ago, is
> that non-veg food such as fish and chicken are also so offered along with
> chappaaththi at the Ranganaatha temple at Sri Rangam.
>
> S Narayanaswamy Iyer
>
> On Thu, Jun 6, 2024 at 9:14 AM gopala krishnan <[email protected]> wrote:
>
> Sir,
>
> Once Kerala was part of *Madras state. Hence these Divyadesams in present
> Kerala*. The temples have mixed customs. In this temple towers are Kerala
> style unlike Trivandrum Padmanbha swamy temple. Instead of Sudarsana
> chakram, it is personified.
>
> So as in the Vaishnava temple, there is Nachiyar. What I could make out.
> The present day priests are either Tulu potties or Nampoothiries. Not any
> Vaishavite iyengar priest, in any of the divyadesams in Kerala. About
> Srivallabha, poojas are by Nampoothiri priests only.
>
> Once the place Tiruvalla had a lot of Brahmin families, not agraharam. My
> late Grandmother has told she was from Thalavati, near Tiruvalla.
>
> Regarding nachair at Sri Rangam temple , a muslim lady idol, I have *read
> about it.* Chappathi is offered as Neivedyam. She was a devotee of Sri
> Ranganatha. Unlike *Aandal,* whether she is absorbed to Sri Ranganatha
> idol is not clear. Other information also not known to me. Most visit Sri
> Ranganatha and Thayar. There is battery operated vehicle for transport for
> elders in the sprawling 100 acreas area to Thayar sannidhi.
>
> These are the best information I can provide.
> Gopalakrishnan
>
> Present day worshippers are local Hindus.I am not sure any iyengar
> families are in Tiruvalla. It is a place with more than 50% christian
> population now.
>
> On Thursday, 6 June, 2024 at 06:20:25 am IST, Narayanaswamy Iyer <
> [email protected]> wrote:
>
>
>
> Dear Sri Gopalakrishna
>
> Just a small query or two. You write:-
>
> "*I visited Sreevallabha temple at Truvalla. It is one among the 12
> Divyadesams in Kerala. It was the first time I was visiting the temple.*
>
> *"Thayar: Selvathirukozhunthu Nachiyar, Vaatsalya Devi."*
>
> (1) My recollection is that "Thaayaar" and "Selva-thiru-kozhunthu" are
> neither Malayalam nor Sanskrit words. They come from Jaffna Tamil
> practices. "Thaayar" means "mother", selva", "thiru" and "kozhunthu" mean,
> respectively, "precious", "sri" and "baby". What are they doing in Kerala?
>
> (2) Moreover, "Naachiyaar" is also a foreign language word in Kerala.
>
> (3) In thatha-paatti website I remember reading that in the prestigious
> Veera Vaishnavaite Sri Ranganaatha temple on an island in the Kaaveri
> River, there is
> a shrine to a Musllim lady called Naachiyaar next to the main shrine of
> Sri Ranganathar.
>
> (4) It is a regular practice in that temple that, after all the lights
> are Veera extinguished and the entry doors are closed, the idols of the
> Muslim lady and of Sri Ranganathar are secretly conveyed to another room
> within the temple where they spend the night. Before dawn the following
> day, both idols are secretly removed to their original sites.
>
> Kidly clarify, if you can. Thanks.
>
> S Narayanaswamy Iyer
>
> On Wed, Jun 5, 2024 at 2:04 PM 'gopala krishnan' via iyer123 <
> [email protected]> wrote:
>
> *SREEVALLABHA TEMPLE- TIRUVALLA**-FORWARD-1*
>
> *Dear friends,*
>
> *When we went for an inspection of Tiruvalla Exchange in 2004 middle, my
> colleague Mr Sankara Narayanan and I visited Sreevallabha temple at
> Truvalla. It is one among the 12 Divyadesams in Kerala. It was the first
> time I was visiting the temple. *
>
> *One of the specialities of the temple is daily performance of kathakali
> in the temple. The following are information compiled from Wikipedia.*
>
> *Gopalakrishan 5-6-2024. *
>
> *1.Introduction.*
>
> * Sree Vallabha Temple is located at Thiruvalla in Pathanmthitta district
> of Kerala. It is a 400-year-old temple on the banks of the River Manimala
> has a beautiful 8 feet idol of Sree Vallabha within the sanctum sanctorum. *
>
> *The legendary architect Perunthachan, constructed the unique Garuda
> Sthambha, a 54 ft flag mast made of a single block of granite.*
>
> * During the 10-day annual festival held in February-March, a whopping
> 12,000 bunches of padatti pazham (a variety of bananas) are made as
> offerings on the first day. It is also perhaps the only temple in Kerala
> where Kathakali is performed as a ritual offering every night.*
>
> *The temple is open from 04.30 AM to 11.30 AM in the morning and 17.00
> PM – 20.00 PM in the evening. Kathakali from 2200 - 0100 hrs. *
>
> *Contact number: +91 469 2700191*
>
> *ശ്രീവല്ലഭ മഹാക്ഷേത്രം*
>
> *Deity Sreevallabhan, Sudarshanamoorthy, Kolapiran,
> ThiruVaazhmarban (husband of sree- lakshi, vallabhan-husband)*
>
> *Thayar: Selvathirukozhunthu Nachiyar, Vaatsalya Devi*
>
> *Prathyaksham:Khandakarnan*
>
> *Mangalasaashanam: Thirumangai Azhwar (1808-17, 2674, 11 PaaSurams),
> NammAzhwar(3205-15, 11 PaaSurams)*
>
> *Theertham:Khandakarna Theertham, Pamba nadhi*
>
> *Festivals Uthra Sree Bali*
>
> *Architecture Type Kerala style*
>
> *Specifications*
>
> *Direction of façade Sreevallabhan & Sudarshanamoorthy - Both in standing
> posture; Sreevallabhan facing east and Sudarshanamoorthy facing west*
>
> *www.srivallabhatemple.org <http://www.srivallabhatemple.org>*
>
> *The Sreevallabha Temple is a highly orthodox Hindu temple dedicated to
> Sreevallabha, a form of Vishnu. It is located in the city of Thiruvalla, in
> India.*
>
> *2 Description*
>
> *It is one of the oldest and largest Temples of Kerala, and has been a
> major destination for devotees in India for centuries. It is well known for
> its architectural grandeur and customs, which are unique to the temple.
> There are stone-wooden carvings and mural paintings inside the temple. *
>
> *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 on the
> largest number of days per year.Vishnu appeared here as Sreevallabha for
> sage Durvasa and Khandakarnan. *
>
> *Pleased by the prayers of an old Brahmin lady, Sreevallabha incarnated as
> a Brahmachari and killed the demon Thokalaasuran. Later the deity of
> Sreevallabha worshipped by Lakshmi and Krishna was installed in the temple
> in 59 BC.*
>
> * From then till date, the temple follows its worship protocol that is
> known to be followed nowhere else yet. Sage Durvasa is said to reach the
> temple every midnight for worshipping the Lord. *
>
> *The temple governed one of the biggest educational institutions in
> ancient times and heavily contributed to the cultural and educational
> developments of Kerala*
>
> *3 Access*
>
> *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.*
>
> *4 Temple administration*
>
> *The temple is under administration of Travancore Devaswom Board and is a
> major temple under Thiruvalla group.*
>
> *5 History*
>
> *Present Thiruvalla was once a village among 64 Namboothiri villages in
> Kerala and is one of the oldest human settlements in India. Since this
> place is situated at the mouth of Manimala River (valla river) it had been
> known as ‘vallavai’ and later transformed into ‘thiruvalla’.*
>
> * Historical evidences point out the place had been inhabited by humans
> before 3000 BC. Another opinion is that the place was named after
> Sreevallabha temple as Sreevallabhapuram and Thiruvalla in colloquial
> Malayalam. The temple for Sudarshana Chakra was built by Sreedevi
> Antharjanam of Sankramangalathu Illam and it was elaborately rebuilt by
> Queen Cherumthevi in 59 BC.*
>
> *Sreevallabha temple flourished to a major spiritual and educational
> centre by CE 1100. The temple had governed a Vedic school (thiruvalla sala)
> with around 1500 students and 150 teachers. Veda, Vedanta, Tarka, Mimamsa,
> Jyotisha, Ayurveda, and Kalaripayattu were taught there. *
>
> *Addressing Vishnu by names Kolapiran, Thiruvazhmarvan and Sundarayan, the
> Tamil vaishnavite saints Nammalvar of the 5th century CE (2612-2622 in
> Divya Prabhandham) and Thirumangai Alvar of the 9th century CE (paasurams
> 1806-1817 in Divya prabhandham) had praised glory of the temple.*
>
> * Famous Sanskrit poet Daṇḍin (7th century CE) of Kanchi mentioned the
> temple in his works. The first ever prose work in Malayalam is the
> Thiruvalla inscriptions dated to the first half of the 12th century CE,
> which was obtained from the temple during 1915. The Unnuneeli Sandesam of
> the 13th century CE highlighted the grandeur, beauty, serenity, fame and
> status of the temple during its time. Many other works also has glorified
> the temple., *
>
> *From the date built, the temple was under control of thiruvalla
> pattillathil pottimar (Brahmins of ten families) till 1752-1753.
> Sreevallabha Temple emerged as a major spiritual destination for devotees
> all over India centuries before. Temple provided staying and food
> facilities for all visitors, students, teachers etc. and also used to
> conduct annadanam (serving food to the poor) daily. *
>
> *During 1752-1753 Marthanda Varma of Travancore captured the temple from
> Pathillathil Pottimar. Up to 1968, ladies and elephants were not allowed in
> the temple. The temple used to be opened for ladies only during
> Thiruvathira of dhanu month and Vishu of medam till then. *
>
> *6 Architecture*
>
> *Built in the silent and picturesque land on the banks of Manimala river,
> this icon of Kerala temple architecture, covers an area of 8.5 acres and
> ranks first among the temples of old Travancore state in terms of area
> inside the compound wall.*
>
> * The temple is surrounded on all sides by 12 feet, tall 566 feet long,
> 4.5 feet thick red granite compound walls with a two-storied Kerala style
> gopuram (gate tower) on each side. This huge wall was built in 57 BC and is
> believed that it was completed in a single night by bhoothagana (servants)
> of The Lord. *
>
> *7. Other shrines*
>
> *Smaller shrines for lord Ganapathy and Ayyappan and another auditorium
> are seen in south-western side. The position of kshethra palan or temple
> guard which is strictly built in all temples on northern side is found here
> just in front of Ganapathy's shrine i.e. on southern side which also is
> another peculiarity found nowhere else.*
>
> * The sacred fig and mango trees beneath which sage Durvasa meditated is
> found near Ayyappan shrine. Just outside the western gopuram,
> Sankaramangalth Illam where Sreedevi Antharjanam lived is seen well
> preserved for the initiation of any pooja in the temple. *
>
> *Northern gopuram is always closed and is opened only for Uthra Sreebali
> festival**. Northeast to pradakshina veethi, a self originated pond
> called Jalavanthi or Khandakarna theerthem, which is believed to contain 64
> hidden idols of the deity, is seen. It is for only the use of priests. *
>
> *Spot where sage Vedavyasa and sage Durvasa disappeared is found on its
> eastern bank and resting building for the priests on southern side. *
>
> *North to the temple a roofless shrine dedicated to kurayappa swamy is
> seen. There is no pooja here, but only banana as naivedyam. The temple
> koothambalam (stage) was destroyed by fire in 1915. *
>
> *The most highlighted construction of the temple is the Garuda dhvaja
> sthambam or flagstaff of Garuda,the majestic eagle mount of lord Vishnu.
> This monolithic structure is completely built from black granite and
> elevated 53.5 feet above the ground with its lower end touching water
> table.*
>
> *Since this flagstaff started slanting and reached its current position, a
> three tiered copper roofed construction has been made all around it to
> prevent further slanting. West to this, the currently used golden flagstaff
> can be seen.*
>
> *West to the third flagstaff, balikkalpura (room of the major sacrificial
> stone) is built around a ten feet tall bali pitha (main sacrificial stone).*
>
> * The western part of naalambalam is adorned with some murals and a small
> shrine for vadakkum thevar i.e., the idols of Vishnu, Shiva, Parvati,
> Murugan and Nrithaganapathy worshipped by Sreedevi Antherjanam*
>
> *8 Sanctum*
>
> *T**he circular, copper roofed, golden domed sreekovil is adorned with
> finely etched murals of Matsya, kaaliyamardana, Kurma, Dakshinamurthy,
> Varaha, venu gopala, maha ganapathy, Narasimha, Vamana, sudarshana,
> Parashurama, sree Rama, Purusha sukta, Balarama, sreeKrishna, Lakshmi,
> Kalki and Garuda in clockwise manner.*
>
> * Sreekovil has an outer perimeter of 160 feet and has three concentric
> walls. It enshrines Sreevallabha facing east and Sudarshana
> chakra(sathrusamhaaramoorthy) facing west under the same roof. *
>
> *Sreevallabha is portrayed as bearing a lotus in right hand, chakra in
> right upper hand, sankha in left upper hand and his left hand kept on his
> waist (kati hastham). This 7 feet tall massive idol is situated at a height
> of 10 feet so that one has to bend his body to see it and its top and
> bottom cannot be seen. *
>
> *Along with this idol other idols of Vishnu, Lakshmi, Dakshinamurthy,
> Varaha and Sreebali bimbam or procession idol of Sreevallabha are also
> there. Unlike usual yantra form, here Sudarsana is installed in eight
> handed human form bearing sankha (conch), chakra(disc), gada, padma(lotus),
> pasha(rope), ankusa (hook), musala(pole), and dhanu(bow). No other temples
> are known to enshrine lord Vishnu and lord Sudarsana under same roof*
>
> *10 Legends*
>
> *Legends have their own space with the history of a temple, but they
> should never be mixed up. While going through the legends related to
> Sreevallabha temple it is clear that even though Sreevallabhan’s idol is
> older, it was the temple for sudarshana built first. These legends can be
> summarised as below.*
>
> *I will continue in next posting.*
>
>
>
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