The temple is one of the major Shiva temples in Kerala held in reverence along with the temples in Ettumanoor, Kaduthuruthy, Vazhappally, Chengannur, Ernakulam, Vadakkunathan, Sreekanteswaram Mahadeva Temple, Thiruvananthapuram and Thirunakkara.
The name of the place had its mythological origin from the word 'man oor' in Malayalam, which means the place of deer as 'maan' means deer and 'oor' means place. Another version is that the name originated from the 'Ettu Mana Ooru', ie, 'The Land of Eight Namboothiri Manas' or 'Ashta Grihas'. These Eight Manas (Brahmin families) are the original Ooralans of great Ettumanoor Mahadeva Temple. Ettumanoor is a historical place as myths have said that the Pandavas and the sage Vyasa had established the famous Ettumanoor Mahadeva temple here. Kaduturuthy has an average elevation of 12 m (39 ft). Its name derives from Kadal thuruth, ( kadal turuthi projection of sea) meaning near to the beach as it is believed that several centuries ago, the Arabian Sea extended inward into the place, and that it receded due to a tsunami. Another story believed that the origin of name "Kaduthuruthy" is Demon Khara got three "Shiv lingas" for his severe penance from lord Shiva, Khara started a journey by carrying three Shiv Lingas, two Lingas in each hand and one in his mouth. After a while he got tired as well the Lingas are heavy, he placed his right-handed Linga in Vaikom, left-handed Linga in Ettumanoor and from mouth. Vazhappally is "Vazhkai Pally" (Malayalam: വാഴ്കൈ പള്ളി) means let the temple win. There are various theories as to the origin of the word 'Pally'. Pally is a word in the Pali language. The Vazhappally Maha Siva Temple is located in the heart of the ancient Vazhappally village. The name Chengannur (chem-kunnu-ur/oor) is derived from the words 'chem' (Malayalam) which means red, 'kunnu' (Malayalam) which means hill and 'ur/oor' (Malayalam) meaning land. The presiding deity Mahadeva in the form of a lingam faces east, while the image of his consort Bhadrakali is located behind it facing west. The word Ernakulam has a varied derivation, with some references to mythology and others to temples. According to Komattil Achutha Menon, the word Erangiyal got its start from a particular kind of mud. In the past, Lord Shiva was referred to as Erayanar in Chennai. This was done in Kerala as well, and it became known as Ernakulam after that. There are also other opinions about the origin of the name, saying that Rishinagakulam became Ernakulam after losing it, but that the word Ernakulam came from Ernakulathappan Temple, and that it came from the word Kulam (Pond) for a long time because it was full of water bodies. In 2012, the Archaeological Survey of India (ASI) has recommended 14 sites, including Vadakkumnathan Temple and palaces, from Kerala to include in the list of UNESCO World Heritage Sites.[5] The temple is also the first one among the 108 Shiva Temples in ancient Kerala, established by Parashurama, and is mentioned in the Shiva Temple Stotra as Shrimad-Dakshina Kailasam, meaning 'Mt. Kailash of the South'.Legends regarding the origins of the Vadakkumnathan Temple are briefly narrated in the Brahmanda Purana and these legends are referenced in some other works as well. Sreekanteswaram Mahadeva Temple is a Hindu temple of the god Shiva situated in Thiruvananthapuram, in the Indian state of Kerala. Pazhaya Sreekanteswaram Temple is considered the original abode of the god. The Linga Purana 1.17 - Origin of the Linga (liṅgodbhava)(स॒द्यो जा॒त) Sūta said:— 1-5. Thus, the origin of Sadyojāta *(स॒द्यो जा॒त=immediately created) has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord. The sages said: How did Linga originate? How should lord be propitiated in Liṅga? What is this Linga? What its substratum? O Sūta, you should narrate all this to us. Romaharṣaṇa said: Formerly, Devas and Sages had, in reverence, asked Brahmā thus: “O lord, how did Liṅga originate by itself? How should lord Rudra be worshipped in the Liṅga. What is Liṅga? What its substratum? Brahmā said: Pradhāna is Liṅga and lord Siva is its substratum. 6-13. O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads, a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being. 14. On seeing the lotus-eyed deity lying thus, I was deluded by his māyā. I asked him angrily: 15-16. Who are you? Tell me. Then with my hand I raised up the eternal lord. Due to the severe and firm blow of my hands he woke up from sleep and sat in his serpent couch. Within a moment he regained control of himself and with his lotus-like bleary eyes he looked at me. 17. Enveloped that he was by a halo of brilliance he spoke to me as I stood before him. He got up from bed and laughing awhile addressed me sweetly. 18-32. “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the prompter of Prakṛti, the eternal, unborn Brahma, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion. He then replied to me—“See for yourself that I am the creator, sustainer and destroyer of the universe. You are born of my eternal body. You forget that I am the lord of Universe, the Supreme soul invoked and eulogised. I am Viṣṇu, Acyuta, Īśāna, the origin of the universe. It is not your fault that you have forgotten me. This has been effected by me through my māyā. Listen to the truth, O four-faced deity. Indeed, I am the lord of all devas. I am the creator, leader and destroyer. There is no other lord like me. I alone am the Supreme Brahman. O Brahmā, I am the greatest principle, the greatest luminary, the supreme soul. O four-faced lord, whatever is seen or heard in this universe—the mobile and immobile, is identical with me and permeated by me. Formerly the unmanifest pradhāna the twenty-fourth principle from the gross to the indestructible atom was created by me. Out of fury were Rudra and others created. Out of joy and sport you were born as also the Cosmos: Intellect, the threefold ego, subtle elements sense-organs including the mind; and gross elements were also created by me. As he finished his speech, a terrible, thrilling fight ensued between us. In the middle of that ocean of dissolution we were engaged in fight, instigated by rajas. 33. In the meantime, a brilliant Linga appeared in front of us in order to suppress our dispute and enlighten us. 34. It had thousands of clusters of flames. It was comparable to hundreds of (all-consuming fires). It was stable, with no decline or increase. It had neither a beginning nor an end nor a middle. 35. It was incomparable, inexplicable, and indistinct. It was the source of the universe. Lord Viṣṇu was deluded by its thousand flames. 36. I too was deluded. Then Viṣṇu said to me—“Let us test this fiery Being. I shall go to the root of this incomparable column of fire. 37-38. You should go up assiduously”. After saying this, Viṣṇu assumed the form of a boar. O Devas, I assumed the form of a swan. Ever since they call me haṃsa (swan) or Virāṭ haṃsa (cosmic swan). 39-43. He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years. 44. Still he could not reach the root of the Liṅga. O destroyer of enemies, throughout that period of time I was going higher and higher. 45. I hurried up my efforts to see the end of that Liṅga. I was tired. Arrogant that I was I could not see the end and returned to the place of my start. 46. Similarly, Lord Viṣṇu was also tired. His fear was evident in his eyes. He, the origin of all Devas, immediately came up there. 47. We bowed to lord Siva. The noble-minded Viṣṇu was deluded by Śiva’s Māyā and he stood there in mental dejection. 48. We bowed to lord Śiva at the sides, behind and in front and wondered what that was. 49. O great Devas! then a loud sound Om issued (out of the column). It was clearly a prolated sound. 81 Om is a mystic syllable consisting of three sounds a, u, m. It is the object of profound religious meditation. The highest spiritual efficacy is attributed not only to the whole word but also to each sound separately. 50-51. Thinking what it could be, Viṣṇu stood there together with me. Then he saw the eternal first letter ‘a’ on the right hand side of the Liṅga; then on the left the letter ‘u’; thereafter, the letter ‘m’ in the middle and the vibratory tone in the end. That tone was ‘Om’. 52-55. Viṣṇu saw the first syllable ‘a’ in the south, like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon; above it, he saw the lord like the pure crystal. It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an exterior or interior but still endowed with exterior and interior, as it was stationed both without and within. It was devoid of beginning, middle and end, it was the cause of bliss. 56-62. The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone. Brahmā said: Rudra is free from anxieties and worries. Speech recedes along with the mind being unable to attain him. He is expressible through the single syllable (om), which is the Divine order, the supreme cause, truth, bliss, nectar, the supreme Brahman, greater than the greatest. Out of that single syllable ‘om’, the syllable ‘a’ is Brahmā; ‘u’ Viṣṇu, and ‘m’ is Rudra. ‘a’ is the cause of creation, ‘u’ of illusion and ‘m’ of bliss. 63-65. The syllable ‘m’ is the sower, ‘a’ is the seed and ‘u’ is the womb. The three symbolise the lord, Pradhāna and Puruṣa. Thus the sower, the seed and the womb, together with nāda, constitute lord Śiva. The sower divided itself out of his own free will. Out of the liṅga of the lord the sower created the seed ‘a’ which he discharged into the womb ‘u’ where it increased all round. 66. It turned into a golden egg enveloping the first letter ‘a’. This divine egg was ensconced in the water for many years. 67-68. Then at the end of a thousand years the egg that had evolved out of the unborn and stationed in the waters was split into two by the primeval lord himself. The splendid golden skull of the egg became heaven and the base became the earth. 69. From the egg the four-faced Brahmā was born. He is the creator of the universe, the lord of three forms. 70-72. The wise exponents of Yajus say that Om is Brahman. The Ṛk and Sāman śrutis too have declared similarly. On the lord of Devas precisely we meditated and we eulogised him by reciting the Vedic mantras. Delighted by our eulogy the unsullied lord delightfully stationed himself into the divine Liṅga after assuming the form of sound. 73-82. The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe. Having obtained these five mantras, lord Viṣṇu performed japa. He saw lord Śiva in all digits and syllables (constituting the limbs) ith body consisting of Ṛk, yajus, and sāman, with Īśāna for his coronet, Tatpuruṣa for his face, Aghora for his heart, Vāmadeva for his private parts, Sadyojāta for his feet, serpents for his ornaments, with eyes and hands all round. On seeing the great lord (of above description) the overlord of Brahmā, the cause of creation, sustenance and dissolution and the granter of boons, Viṣṇu eulogized him with pleasing words. Ṛgveda X.90. 1. In Hindu Mythology Viṣṇu is represented as reclining on the serpent Śesa. A vivid picture of Śeṣaśāyī Viṣṇu is depicted on the outer wall of the Daśāvatāra temple at Deogarh. Brahmā is four-faced (Caturmukha). It is stated that originally he had five heads but one was cut off by Śiva for telling a lie. According to another version, the fifth head was burnt off by the fire of Śiva’s eye for speaking disrespectfully of Śiva. We read in the Śatarudra saṃhitā that it was Kālabhairava, a terrible form of Śiva who cut off the fifth head. Viṣṇu Purāṇa (chapter 8) however gives a different version. It states that Bhairava attempted to cut off the fifth head of Brahmā at the instance of Śiva but gave up the attempt when Śiva intervened at the behest of Viṣṇu. It refers to the invisible (avyakta) Pradhāna, the twenty-fourth category in Sāṃkhya philosophy. Ahaṃkāra (ego) is threefold: sāttvika, rājasa and tāmasa. Om is a mystic syllable consisting of three sounds a, u, m. It is the object of profound religious meditation. The highest spiritual efficacy is attributed not only to the whole word but also to each sound separately. Om is a symbol of Brahma: Cf. Yogasūtra: ‘tasya vācakaḥ praṇavaḥ’. In later times it came to represent the Hindu triad, viz., ‘a’ (Viṣṇu), ‘u’ (Śiva), ‘m’ (Brahmā). But this order is not followed in some Purāṇas. For instance, according to Liṅga ‘a’ represents Brahmā, ‘u’ Viṣṇu and ‘m’, Rudra. KR IRS 4724 On Wed, 3 Jul 2024 at 22:18, Gopala Krishnan <[email protected]> wrote: > *VAIKOM SREE MAHADEVA TEMPLE-Compiled* > > Dear friends, > > In my high school days I have visited the temple many times since my late > brother- in- law was native of Vechhoor, Vaikkam. After years he settled > in Tripoonithura. But the memories of that period are a fading one for me. > > In 2002, I visited the temple along with the Inspection of exchanges along > with my colleague Mr Sankara narayanam and DGM Mr Bala Subramoniam. In fact > we are very close till today, since we worked together at Tutucorin Cross > bar exchange as Junior Engineers. Later he passed AMIE, wrote UPSC > examination and got selected as ITS. Later period he joined as DGM in > Kerala circle office. > > Recently I saw a you-tube video about Vaikkam temple. I thought today my > posting can be about Vaikkam temple. The information is compiled from > different sites. Certain lengthy/ minute information are not included. > > I start with the morning and evening prayers of Lord of Siva at Vaikkam, > which was a must in my childhood days. Lines by Poonthanam nampoothiri- > > 1.Naranayingane janichu bhoomiyil, > > Naraka varidhi naduvil Jnan, > > Naraksthil ninnenne kara ketheedenam, > > Thiru vaikam vaazhum Shiva shambo > > 2.Marana kalathe bhayathe chinthichal, > > Mathi marannu pom Manamellam, > > Mana tharil vannu vilayadidenam, > > THiru Vaikam Vaazhum Shiva Shambo > > 3.Shiva Shiva yonnum parayaavathalla, > > Mahaa maya than prakruthikal, > > Mahaa Maya neekkitarulenam Nadha, > > THiru Vaikam Vaazhum Shiva Shambo > > 4.Valiyoru kaattil akapetten jnanum, > > Vazhiyum kaanaathe uzhalumbol, > > Vazhiyil ner vazhiyaruleedenam Nadha, > > THiru Vaikam Vaazhum Shiva Shambo > > 5.Yeluppamayulla vazhiye kkanumbol, > > Idakkide yaru padiyundu, > > Padiyaarum kadannu avide chrllumbol, > > THiru Vaikam Vaazhum Shiva Shambo > > Shiva Shambho Shambho , Shiva Shambho Shambho , > > Shiva Shambho Shambho , Shiva Shambho Shambho , > > Hope a divine reading > > Gopalakrishnan 04-07-2024 > > 1 Introduction > > In Vaikom, Shiva is fondly called as Vaikkathappan, the lord of Vaikom. > The lingam here is believed to be from the Treta Yuga, the second age of > Hinduism and is considered one of the oldest temples in Kerala where puja > has not been broken since its inception. > > Probably, Vaikom Mahadeva Temple may be the only temple devoted to Lord > Shiva which has been equally revered by both Shaivaites and Vaishnavaites. > It is one of the oldest temples in Kerala where the rituals have never been > stopped since its inception. > > Vaikom is a temple town located in the Kottayam District of Kerala and > about 32 Km away from Ernakulam on the NH to Trivandrum. The temple is one > of the most popular and one of the largest temples too in Kerala. > > It is one of the oldest temples in Kerala and is famous for its Vaikom > Ashtami festival. > > The temple is one of the major Shiva temples in Kerala held in reverence > along with the temples in Ettumanoor, Kaduthuruthy, Vazhappally, > Chengannur, Ernakulam, Vadakkunathan, Sreekanteswaram Mahadeva Temple, > Thiruvananthapuram and Thirunakkara. > > 2. Legend > > The legend behind the temple is mentioned in the ancient text Bhargava > Purana and the Sanalkumar Samhita. > > Kharasura (The Demon with the name Khara) was an ardent the devotee of > Lord Shiva and he went to Chidambara to worship Lord Shiva after attaining > Shaiva Vidya Upadesh from Saint Malyavan. He underwent a severe penance > there and pleased with his devotion and dedication, Lord Shiva appeared in > front of him. > > The Lord gave all the boons asked by Kharasura and also gave three Shiva > Lingas. Lord asked him to consecrate the lingas at suitable places and > start worshiping them. He promised that he will appear in front of anybody > who worship these lingas and eradicate the agony and troubles. Happy > with the boon, Kharasura started his journey with three llingas. > > He held one linga in his left hand the other one in the right hand. The > third one he kept on his neck. On the way, he felt tired and sat in a calm > and serene place to take rest. After some time, he decided to start his > journey. When he tried to pick up the idols, he realized to his utter shock > that they have got fixed to the ground. > > Saint Vyaghrapada was following him invisibly throughout the journey and > at this juncture, he appeared in front of Kharasura and asked him to leave > the lingas there and start worshipping there. The linga which he was > carrying in his right hand is believed to be the one at Vaikom Temple. The > one in the left hand is the idol at Ettumanur Temple and the one he was > carrying on his neck is the one at Kaduthuruthi Temple. > > The fact that the distances from Vaikom to Kaduthuruthi and Kaduthuruthi > to Ettumanur is almost equal, gives this legend a high level of > credibility. Besides, the belief is that praying at all these three temples > in a single day is more auspicious. > > Later Kharasura attained salvation and Vyaghrapada Maharshi remained there > worshipping the idol installed with the right hand of Kharasura. On an > Ashtami day of Malayalam Month Vrischikam, Lord Shiva along with his > consort Parvathy appeared in front of the saint and blessed him. Lord told > him that this place will soon be called Vyagrapadapuram and will attract a > lot of pilgrims. > > Years have passed and the Saint too got salvation > > Once, Parasurama, the sixth incarnation of Lord Vishnu was moving by the > sky, he experienced the presence of divine rays at a particular place on > the earth. He came down and searched for the source of the rays and found > it to be a Shiva Linga immersed in water. > > He picks up the Linga and did rituals chanting many holy hymns. Pleased > with this act, Lord Shiva and Goddess Parvathi appeared in front of him and > asked him to construct a temple and consecrate the linga there. Lord told > him that as the consecration was done by Parasurama, the Linga will have > both the energies or Chaitanyas of Lord Shiva and Vishnu. > > Full of joy and gratitude, Parashurama performed puja there for some days. > Then he built a temple here and entrusted a noble Brahmin man from the > Taruna village. He taught the brahmin, the holy chants, mantras, procedures > and shlokas necessary to perform puja to Shiva and initiated him as the > chief priest of the temple. Parashurama donated the whole temple to the > brahmin and disappeared. > > 2. History > > I could not get any details from internet about the period of > construction. However Perumthachaan has constructed the temple. > > Two times fire occurred in the temple as listened in You-tube and temple > has been reconstructed. > > 3Architecture > > Vaikom temple is built in the typical Kerala style architectural and is > well-known for its unique cultural performances and elephant pageant. > Architecture > > One of the biggest temples in Kerala, the temple has a courtyard of about > eight acres of land. The premises levelled with river sand is protected by > compound walls with four gopurams or entrance towers on all the four sides. > Even though temples are generally constructed near perfect East-West > direction (e.g., the temples in Ettumanoor and Kaduthuruthy), the Vaikom > temple is built a tilt of five degrees in the North-South direction. > > There is a golden flag staff and once we enter the temple is the ‘Stambha > Ganesha’ to the north east corner. There is a namaskara mandapa, with > episodes from Ramayana sculpted in the inner roof. A huge Nandi idol is > placed just outside the main sanctum santoram. > > 4 Sanctum > > The sanctum sanctorum is apparently round in shape roofed with copper > sheets and with two chambers. In fact, this is the only temple in Kerala > with an oval shaped sanctum, though externally it appears like a circular > temple. This oval shape is evident when the width of antharaala is > measured. Only builders with exceptional skill can execute such marvellous > architectural structures. It is believed that the temple was built by > Perumthachan, who was an exceptional architect of his time. > > The Mukha Mandapa, the first pillared hall and chamber is built in shaped > stone and single piece woods. The walls and pillars are very strong. The > garbhagriha or the sanctum sanctorum – the second chamber is built > completely in stone including the roof in a square shape. > > Six steps-It is a very curious and peculiar fact that we are unable to > obtain the darshana of the lingam from the sanctum without passing through > a staircase with six steps, either from the entrance or the sanctum. It > signifies the six vikaras (impurities) which are Kama (lust), Krodha > (anger), Lobha (power), Moha (attachment), Mada (ego) and Matsarya (envy). > Crossing the staircase signifies the devotee letting go of these six > impurities and attaining liberation or moksha. > > This is well depicted in the famous Malayalam song, Naranayingane Janichu > Bhoomiyil, written about the deity of this temple by Poonthanam Nampoothiri. > > 5 Main deity > > The lingam here is believed to be from the Treta Yuga, the second age of > Hinduism and is considered one of the oldest temples in Kerala where puja > has not been broken since its inception. > > It is the belief that the temple and its connected customs and rites are > planned and fixed by Parashurama himself. It is believed that Shiva, also > known here as Vyaghralayesha (the lord of Vyaghrapadapurma), gives His > blessings to the devotees in three incarnations or avatars, in the morning > as Dakshinamurthi, in the afternoon as Kiratamurthi, and as Shakti > Panchakshari in the evening. > > 6. Upadevathas > > Unlike other temples there are no upa devathas except one Yakshi > enshrined in the southwest corner in a small sanctum in a later period. > > The temple of Sri Kochalumchuvdu Bhagavathy Amman, who is considered as a > form of Kali and the consort of Vaikathappan. > > 7 Darsan timings > > The darshan opening time of the temple is 4 AM and close at 8 PM. You can > perform daily rituals of the temple and also visit for darshan. > > 8 Puja/ Aarti Offerings > > 3:30 AM Palli Unarthal 4.00 AM Nadathurappu > > Nirmalya Darsana Ethirthu Pooja Usha Pooja > > 6.30 AM Ethirthu Sribeli 7.30 AM Panthiradi Pooja > > 9.00 AM Navakam Pooja 10.00 AM Ucha Pooja > > Abhisheka – PanchagavyamNavakam, and special Abhishekas > > 11.30 AM Ucha Sribeli > > 12:00 PM Temple Closing time > > 5:00 PM Temple reopens 6.30 PM Deeparadhana > > 7.00 PM Athaza Pooja 8.00 PM Athaza Sribeli > > 9:00 PM Temple closing time > > 9 Abhishekam Timings > > 10 AM > > 10 Offerings in the temple > > 1 Jala Dhara > > Just like the Ksheera Dhara, pure water is used instead of milk and the > Abhisheka is done continuously with the recital of Manthras. > > 2 Prathal > > The most important and Holy ‘Prathal’ is the main offering to the > Vaikkathappan. Prathal is the most Holy Anna Dana among all other Danas. > The first leaf is placed in the Manya Sthana before distribution. To give > Prathal as an offering and eating of the Prathal is very auspicious and > makes the receiver holy. All who observe any fast have to eat the rice of > this Prathal. Then their Vritha will be fruitful and all sins remitted as > per Bhargava* Purana. > > Ananda Prasada > > After the Prathal there is a custom to give Ananda Prasada to the > devotees. The Melsanthy brings some Bhasma on a plate and gives it to the > people after Prathal. It is called the Ananda Prasada. > > Once while cooking the items for the Prathal a poisonous snake fell in the > cooking vessel and died. Because of the poison those who ate the Prathal > fell unconscious. It is said that then a Brahmin smeared in Bhasma > instructed them to take the dry Bhasma from inside the Sreekovil and give > it to the unconscious people, assuring them that the poison will be > removed, He disappeared. When the people were given the dry Bhasma all the > people got cured and rose as if awaken from sleep. It was believed that the > Brahmin was really Vaikkathappan. As the Brahmin Bhojan is rare nowadays > the Ananda Prasada is also rare. > > Sahasra Kalasa > > The Sahasra Kalasa is performing Abhisheka with 1001 pots of water and > other holy items. It is continuously done for 10 days with 101 pots of > Abhisheka every day. It is done in the Mandapa. After marking Padma, a > golden pot is placed in the middle for Brahma Kalasa and eight pots are > placed around it within the Sankalpa of seven seas and Karana Jala around > them on eight parts, each part is pilled with Panchagavya, butter milk, > milk, ghee, honey, Navarathna Jala (water with Navarathna), water with Kusa > the grass and water with Astaganda. All of these are used every day. When > Sahasra Kalasa is performed there will be feasts every day for ten days. On > the eleventh day Rudra Pooja is performed. The next day Udayasthamana Pooja > is performed in Udayanapuram Temple. > > Dravya Kalasa > > The Abhishekas of one day of Sahasra Kalasa is called Dravya Kalasa. > Kalasa Pooja is done on the Mandapa like Sahasra Kalasa. > > Aayira Kalasa > > One thousand and eight Kalasas filled with different materials are used > for this Abhisheka. It is completed in one day. > > Ayirakudam > > At the Sreekovil or at the Navakapura. On Brahma Kalasa and a large copper > vessel is filled with fresh water and jaladrony pooja is one. Then ten > poojas are continuously performed. For each Pooja one hundred and eight > Jala Kumbhas are used for this Abhisheka. It is the ‘Aayirakudam’ of > Vaikkathappan. > > Vilwapatra mala > > Vilwapatras are offered to Lord Vaikkathappan as a special offering which > is so dear to Him. He grants gladly what the devotee asks. > > Bhasma Mala > > It is also a special offering in this Holy Temple reminding us about the > importance of Vaikom Bhasma > > Vilakku or Lamps > > Some devotees offer Vilakku as an offering in this Temple. They donate oil > for the lamps lit in the Sannidhya. > > Appam Nivedya > > Unniyappams are offered to the Sthamba Ganesh for the removal of Vighnas > or obstacles. It has started recently. > > Ksheera Dhara > > One hundred and one measures of milk after jaladrony pooja is poured in > Dhara Kidaram made of silver and this Abhisheka is done on the Sivalinga. > > Aluvilakku > > A lamp with three hundred and sixty five wicks in the shape of a pipal > tree is lighted using ghee or oil. It is becoming popular among the > devotees nowadays. This lamp is lighted at the Sreekovil yard. It is the > belief that the desires would be fulfilled by this offering. > > 11 Festivals > > This temple is famous and visited by thousands of devotees daily for the > darshan of Lord Shiva. There are many festivals celebrated in Vaikom > Mahadeva temple but Vaikom Ashtami is one of the famous festivals that > starts in Vrishchikam month. > > 11A Vaikom Ashtami > > The legend behind this festival is that years ago a saint man named > Vyaghrapada prayed to God siva for years after many years God siva and his > wife Parvathy Devi appeared in front of him. It is believed that god Siva > appeared in front of him in the day of Krishna Ashtami. > > Vaikathashtami, observed in the Malayalam month Vrishchikam on the eight > day after full moon day, is one of the most popular temple festivals in > Kerala. > > On the day of Vrichika Ashtami (According to Malayalam calendar), Shiva > and his consort Parvati appeared before Vyaghrapada. The Lord proclaimed, > "This place shall be known as Vyaghrapadapurma", and disappeared. The > world-famous Vaikkathashtami festival and all connected holy festivals are > observed here even to this day on the same Vrichika Ashtami. > > 12 ‘Manya Sthana’ > > Manya sthana is where the saint Vilwamangalathu Swamiyar, who could see > Gods spotted the Lord while having food. The main kitchen is towards the > east of the ‘Manya Sthana’. > > 13 Closed Door at Vaikom Shiva Temple > > There is a door in the western courtyard of the temple which always > remains closed. Here is the legend behind that. Parasurama awarded the > rights on the temple to one hundred and eight families. As time passed they > got divided into two groups supporting and opposing the ruler. The quarrel > between these two groups intensified day by day. > > The temple was in the ownership of 108 families in olden days. The owners > were divided into two groups and one group joined the king's side. Their > disputes and quarrels increased day by day. One day a section of the > divided group came to the temple at noon. The chief of one of the groups, > Njallal Namboothiri barged into the temple to stop the puja. At that time > the naivedyam, the food offered to the deity, was used to be placed in the > western side of the Namaskara Mandapa hall. Njallal Namboothiri barged > through the western door, kept his shawl above the western door and spat > the remains of his paan on the food. Thus, the puja was disrupted. On > return, while he was taking his shawl from the door top, he was bit by a > highly poisonous snake. He crawled himself outside the western door and > died. The door automatically closed itself and a heavenly voice was heard > from inside the sanctum sanctorum saying, "This door should not be opened > anymore!". The door remains closed to this day to show the wrath of Shiva > against the disruption of his worship. > > 14 The Vaikom Satyagraha > > Vaikom is also one of the oldest townships in South India, and was the > venue for the Vaikom Satyagraha, the much-famed civil rights movement in > Indian history. The Vembanad Lake and the Murinjapuzha Backwaters are > sights to behold in Vaikom. Periyar reached Vaikom on April 13. The rest, > as they say, is history. > > Paved the way for temple entry proclamation of Kerala in 1936; Symbol of > fight against caste barriers > > Before India attained independence, untouchability and casteism was > prevalent across all the princely states of Kerala. The roads around Vaikom > temple became the venue for the agitation known as the Vaikom Satyagraha. > Many national leaders including Mahatma Gandhi talked to the kings of > Travancore who later signed the Temple Entry Proclamation which is > considered as a milestone in the history of the land. Vaikom temple was > among the first to open its doors to all. > > 15 Contact Details > > Address – Vaikom Shiva Temple, Travancore Devaswom Board, Vaikom, Kottayam > – 686141 > > Phone Number – 04829-215812 > > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/CAEE2L%2B0BzhHOxGMuBBsGb%2BeCvqwVpkasU%2BjBNkoC8txjdB3GkA%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAEE2L%2B0BzhHOxGMuBBsGb%2BeCvqwVpkasU%2BjBNkoC8txjdB3GkA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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