Yes Mr Venlataraman I agree and I read the qualification in some text long ago; if you know those verses , may be agama or something else if you remember and can write more It will be wonderful Thank you KR
On Sun, 7 Jul 2024 at 21:38, venkat raman <[email protected]> wrote: > Namaste. Vaikom Mahadeva Kshetram is not only a Mahadea Kshetram but also > a Mahakshetram. To be a Mahakshetram , it must satisfy conditions. > Koothambalam[ the dance hall], Aanakottil [ Elephant shed], Four Gopurams, > Maryada[ the compound wall, Kotimaram [ the mast], Pond, Large kitchen > other than the thidappalli, oottupura[ the refectory]. The cited are other > than shrikovil[ the inner shrine], Namaskara Mandapam, Mulayara, > chuttambalam/ naalambalam, Balitthara, etc. > > Venkataraman > > On Mon, 8 Jul 2024 at 00:31, Rajaram Krishnamurthy <[email protected]> > wrote: > >> Mr G unwittingly states as EVR was once a believer and only later turned >> atheist without any basis. The research paper reproduced below would show >> what was he really : >> >> Periyar on God: A Commentary -Dhivya Sivaramane and Thiruppathi P >> >> “There is no god, there is no god, there is no god at all. He who >> invented god is a fool. He who propagates god is a scoundrel. He who >> worships god is a barbarian.” – Periyar >> >> This statement on god by Periyar E. V. Ramasamy is the most widely cited >> and popularized quote in the Tamil public realm, which is also a quote that >> has been subjected to extensive criticism for its denunciation of belief >> and devotion in god. Believers and traditionalists have referred to this >> quote on god, to attack Periyar for hurting godly beliefs and religious >> sentiments. This quote on god has been misinterpreted and sensationalized >> as an attack on Hindu divinities and the religious sensibilities of the >> Hindus particularly, which has been done so, with a motive to vilify >> Periyar and his message of humanity, rationalism and self-respect for >> establishing a humane society. In a socio-political situation where >> Periyar’s critique of god and religion is depicted as anti-Hindu and >> anti-brahmin, a comprehensive reading of Periyar’s speeches and writings >> informs us that, his critique of god and religion was not focused only on a >> single religion or on any particular community but that it also involved a >> criticism of godly beliefs and religious prescriptions of other religions >> and practices of non-brahmin communities. Periyar raised his critique >> against godly beliefs, social traditions or practices of any religion that >> imposed incontestable obedience to norms and behavior that impeded >> rational thinking and enslaved people to a system of disrespect, >> ill-treatment, inequalities, cruelties and oppression. He voiced his >> dissent against religious preachers and practitioners for deceiving >> people into such belief structures that inferiorized, subdued and >> humiliated them. His quote on god does not carry an explicit attack or an >> exclusive condemnation of god of any particular religion and does not >> directly refer to religious heads or propagators of any specific religion. >> It has to be read and understood properly and rightly as a critique against >> any individual or community, any norm or behavior, any custom or practice, >> any organization or society that prohibits people from thinking, >> questioning and reasoning, thereby coercing them to blindly follow and >> accept life as it is given/exists and creates social >> stratifications of indignities whereby preventing humans from living a >> life of self-respect, equality, freedom and dignity. >> >> His declaration on god has to be read as a view promoting humanity >> and social justice. In this context, it becomes necessary to delve into the >> compiled writings of Periyar, focusing especially on his thoughts on god, >> to understand what Periyar meant by his statement on god and the message >> that he sought to communicate to people. Early people, Periyar says, were >> afraid of any phenomenon which they could not see, know or understand. In >> such moments of vulnerability, people created a higher power that will >> protect and save them and anything that was imperceptible/ unexplainable >> to humankind was named as god or deemed as godly. God was mostly cited to >> explain the creation and the existence of universe. The thought of god, >> Periyar observed, had arisen in humans in the days when they had no >> knowledge of science, telling how humans ascribed divinity/sacrality to >> natural occurrences that were beyond their comprehension, perception and >> knowledge. Periyar explained how god was a social construction, >> mentioning how the feeling of god does not occur naturally or >> instinctively in humans, but arises through the teaching of others about >> god to us. Periyar elaborated how humans had to introduce god, describe >> tales and deeds of god, take efforts to brief on gods’ potential and create >> belief in the powers of god. He mentioned how the propagators of god took >> the prerogative of explaining of what constitutes the divine, how we are >> required to believe, accept and follow the all-encompassing power of god. >> Periyar asked those who believed in god to think about how so many gods >> came into being, how different images of god came to be created and >> ordained with human features and how did gods come to have family, >> children, allies, enemies, feuds and conflicts. He called on people to >> think about how jewels, weapons, ceremonies came to be created for god and >> how did wells, ponds, tanks, lakes come to have divine powers and how did >> such spaces come to have differences of high and low and asked what made >> humans believe, worship and show devotion to god. >> >> Periyar stated how believers of god differed in their >> perceptions of the reasons, forms, features, powers, potentials, >> devotion and worship of their respective gods and to Periyar, the >> differences in human’s perceptions and emotions towards god existed because >> such beliefs and faith in gods did not occur in humans instinctively or >> naturally but was ingrained in the minds of the humans through the >> preaching, propagation and inculcation of godly beliefs and religious rules >> in them. Periyar pointed out how those who preached about gods, spoke >> about god in terms of gods’ utility in human life, referring to claims of >> how worshipping gods will lead to fulfillment of our desires and demands, >> on how our sins and wrongs will be forgiven and on how progress and >> prosperity will be bestowed on us. Such preaching about god, Periyar said, >> associates god with enhancing self-interest and self-growth of humans, >> emphasizing on gaining benefits through god. >> >> Periyar also encouraged people to think how devotion to god came to >> be exhibited in the form of performing rituals, such as displaying >> religious symbols, chanting god’s names, reading religious texts, >> visiting temples, undertaking pilgrimages, worshipping gods, >> adorning temples, conducting temple feasts and festivals, participating >> in processions and in showing reverence to priests and gods. Periyar >> mentioned how people failed to understand that devotion should include >> aspects of good thoughts and good deeds, kindness, compassion and respect >> for others and belief in the equality of all living beings. Periyar >> dismissed devotion as an expression of raw selfishness and as of no use to >> other persons, stating how only those who showed devotion benefitted from >> their acts of devotion and how that it did not concern the welfare of >> others. Periyar observed how those who preached god, portrayed god as >> higher and above all, but failed to see how god came to be laden with human >> attributes, mentioning how like humans, gods did good to those who did good >> and punished those who did bad and that not much difference existed between >> humans and gods. He stated that which is seen as god’s teachings, >> principles and messages actually contain human emotions and notions and >> that the gods are but embodiments of human thoughts. >> >> On some people expressing their anger on Periyar for his >> questioning of god, creation of god and god’s role and existence, Periyar >> voiced how their angst was an approval to his statements that god did not >> appear naturally but was created and invented by someone. Periyar opined >> how only those who earned in the name of god, those who enjoyed the >> benefits of an unequal system, and those who were enshrined with high caste >> status and those who wanted to hide their misdeeds through god’s name, >> were those who got angry. He urged people to think why god’s >> messages were revealed to a chosen few and why such chosen people came >> to be god’s messengers and were tasked with teaching god’s principles, >> further rousing people to think whether such messages of god, were messages >> for the welfare of all or messages that were used to advance the privileges >> of few. >> >> Preachers and propagators of god, Periyar opines, by compelling >> people to believe in and accept god and texts, are asking people to be in >> obedience to religion, act in conformity with religious tenets, threatening >> those who acted otherwise that evil things might happen to them. Periyar >> also reasoned by drawing a distinction between elements that were of >> natural origin and elements that were of artificial creation. Whilst >> factors such as eating food, feeling hunger and pain, sleeping, breathing, >> feelings of love and sexual desire and experiencing the five elements of >> nature were common and universal to all humans and were indispensable, >> Periyar stated how elements such as god, religion, heaven, hell, devotion, >> prayers, status and wealth were aspects devoid of naturalness and >> constructed out of imaginations and fantasies of humans to protect the >> vested interests, aspects where one cannot use one’s intellect to explain >> why we should believe and follow these. >> >> Periyar explained how preachers of god use god as a tool of control, >> obedience and discipline, saying how propagators of god have condemned >> acts of thinking and questioning as sinful. Worshipping god and >> following religious principles are seen as unquestionable endeavors, where >> people are asked to blindly obey, follow and are forbidden from reasoning. >> Periyar sees these as acts duping people to keep them in a state of fear, >> subjugation and ignorance, to enslave them into a certain kind of system >> that benefits some and demean others, thus barring them from exercising >> their freedom. Emphasizing on rational thinking, Periyar cautioned against >> showing unopposed obeisance and undisputed allegiance to godly norms and >> religious texts and prescriptions without subjecting them to our reason, >> experience, reflections and analysis. Periyar apprised of how belief in >> god and in god’s action were kept beyond the rational sense, >> intelligence and knowledge of humans, coercing them to believe, worship >> and accept god for fear of being labelled sinners, traitors or criminals. >> >> Importantly, Periyar drew attention to how various aspects of human >> life – political, economic and socio-cultural spheres – were subjected to >> the commandments of god and religion and attempts to challenge, reform, and >> change and destroy the unequal rules and unjust structures were struck down >> as acts contravening the prevailing order and as acts disrespecting god and >> endangering religion. Periyar exposed the interconnections that existed >> between godly/religious beliefs and the sacralization of casteiest >> structures of oppression, questioning how certain caste customs and >> religious conducts are defended and upheld in the name of god-willed >> structures, as divinely ordained order. In his challenge of godly beliefs, >> Periyar prodded us to think how in the existing order of things, some are >> made to labour and suffer, whilst others enjoy and lead lives of leisure, >> asking when such an order is justified in the name of god, should >> we not question the god who created this discriminatory structure and >> question those who extol such gods who protects socially unequal caste >> system and casteiest practices. >> >> Periyar observed how in social life, where certain >> communities are inflicted upon with caste indignities and are denied equal >> living, self-respect, freedom and rights, he asks, how that the god who is >> portrayed as common, belonging to all, gets to be preached by the >> messengers of god as having created and as supporting caste divisions, >> asking on what basis should we then place belief in god, that which has >> created distinctions of low-high, inferior-superior, divine-degraded and >> touchable-untouchable. Periyar stated how that the unquestioned beliefs >> about god is what made people to believe and accept the conditions they >> were in, for their low caste positions, for their hunger, for their >> poverty, for their sufferings and lack of opportunities, as they deemed >> such situations as god-willed and as being destined to undergo it. He noted >> how those enjoying high caste statuses, endowed with land and wealth, >> enshrined with religious rights and cultural privileges have used god to >> protect and maintain their interests and positions as god-given and >> divinely granted. >> >> Periyar emphasized on the need to think, question and analyze and >> put statements to the test of reason and exercise our rationality before we >> believe or accept events and social conditions as they are. Unlike >> religious preachers who compelled people to believe and follow >> unthinkingly and threatened them of evil consequences in cases of >> transgressions, Periyar wherever and whenever he expressed his opinions, >> gave people full freedom to agree, disagree, to accept or deny, urging >> them to exercise their rationality while doing so, stating that >> no opinions, arguments and perspectives should be obeyed or practiced >> unquestioningly. Periyar’s thoughts on using one’s reasoning >> abilities, rational thinking and scrutinizing information, facts, >> events and available knowledge to critical analysis holds more relevance in >> the contemporary times. Most importantly Periyar’s critique of god has to >> be read and imbibed as his emphasis on leading a life where social >> relations between humans are not governed by dehumanizing and >> superstitious socio-religious norms and practices but one where social >> living and conduct of relations between people should be based on a feeling >> of self-respect, humanity, equality and dignity. >> >> NB: The research paper nature claims an impartial view; when read in >> between the lines, it will show who really he was. KR IRS 7724 8724 >> >> On Sun, 7 Jul 2024 at 06:27, 'gopala krishnan' via iyer123 < >> [email protected]> wrote: >> >>> Respected sir, >>> >>> Thank you for reading the posting and responding. >>> >>> We will be entering the Vaikam temple by the side of Vembanattukayal. >>> Before entering we can see the statue of Evera periyar. (small one) . It >>> was about the proclamation of all Hindus permitting the entry of temples. >>> On my boyhood days before each old temples I could see the black board >>> fitted, white letters , naming "Kshethra Pravesana Vilambaram". >>> >>> I am born in 1944, These incidents were in 1936. I have heard Periyar >>> was earlier a believer in Gods and after forming Dravida kazham he became >>> non believer. >>> >>> Regarding the Nampoothiries of the temple, there were grouping, I have >>> heard. >>> >>> I do not know the above information I have any way satisfy your query. >>> My late father used to say, for sometime after proclamation, there was rush >>> of other than forward communities for some time only. >>> >>> Perhaps you may be aware, now also the committee of Travancore Devaswam >>> board appoints learnt Bhattathiries , they conduct upanayanam, Vedic >>> learning, learning of temple poojas, conduct test and those who are >>> appointed as priests ,other castes in the temple. However they leave the >>> profession, if they get permanent jobs in Government. >>> >>> I do not know the above information in any way satiate your query. >>> >>> Gopalakrishnan >>> >>> On Sunday, 7 July, 2024 at 01:09:08 pm IST, Narayanaswamy Iyer < >>> [email protected]> wrote: >>> >>> >>> Dear folks >>> >>> Sri Gopalakrishnan writes:- >>> >>> "*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.*" >>> >>> >>> My comments:- >>> >>> >>> From what I have read, heard, and seen, the so-called Vaikom >>> sathyaagraha was nothing more than a grassroots rebellion, fanned by >>> mobsters, publicity-seeking politicians and anti-religious fanatics, >>> resulting in intimidation of the braahmanas and the ruling kshathriyas who >>> were guarding the millenia-old traditions of the temple. >>> >>> >>> Its success can be compared with the Goths and the Vandals entering >>> classical Rome, and, later, with the Christians destroying the glory >>> that was classical Greece and the grandeur that was classical Rome. >>> >>> >>> I have read that Mahathma Gandhi entered the temple together with the >>> mob. >>> >>> >>> How, to what extent, and when did Gandhi, Ramasamy Periyar, and/or the >>> mobster politicians and anti-religious fanatics contribute to erecting and >>> maintaining the temple, and other temples which they also stormed? >>> >>> >>> S Narayanaswamy Iyer >>> >>> On Thu, Jul 4, 2024 at 11:18 AM 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 "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/CAL4idhNY9RSgFdoDeqwBTwtAjOSPJ0YaJOLkGANftnA33ZjtgQ%40mail.gmail.com >>> <https://groups.google.com/d/msgid/iyer123/CAL4idhNY9RSgFdoDeqwBTwtAjOSPJ0YaJOLkGANftnA33ZjtgQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >>> . >>> >>> -- >>> 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/iyer123/293880351.1491712.1720351515706%40mail.yahoo.com >>> <https://groups.google.com/d/msgid/iyer123/293880351.1491712.1720351515706%40mail.yahoo.com?utm_medium=email&utm_source=footer> >>> . >>> >> -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" 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/keralaiyers/CAEafiZ3fNB70_idkNwAA4_Xfj5J6zKYfEQJXsb8GMbzeCdOPMQ%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAEafiZ3fNB70_idkNwAA4_Xfj5J6zKYfEQJXsb8GMbzeCdOPMQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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