Dear all
SiddaR KADU IS A POWERFUL PLACE WHICH IS FOUND NOT ONLY IN CHENNAI
BUT THE FAMOUS ONE IS NEAR mAYAVARAM RAILWAY STATION WHERE 64 SIDDA SAMADHI
ARE SUPPOSED TO BE THERE. Swati star shetra may not be perfect
Brahmapureeswarar Temple is a Hindu Temple dedicated to Lord Shiva located
in Sitharkadu village near Mayiladuthurai Town in Mayiladuthurai Taluk in
Mayiladuthurai District of Tamil Nadu. Presiding Deity is called as
Brahmapureeswarar and Mother is called as Thirupurasundari. This Temple is
famously called as Sambandar Temple. This temple is considered as one of
the temples participating in Saptha Sthana festival of Mayiladuthurai.This
temple is situated on the southern bank of the Cauvery River.
Also see this you tube video; https://youtu.be/XveMsrZtomA As amatter of
fact it is a shetra for TULA RASI COMPRISING CHITRAI 3 AND 4 PADAMS, SWATI
WHOLE 4 PADAMS AND VISAKAM 1,2 AND 3 PADAMS , TOTALLING 9 PADAMS OF 3 1/3
DEGREES EACH PADAM. Nelli is supposed to be a powerful vaidyam of the
siddas, hence siddar kadu is a name of forest of nelli @ Dhatri in
sanskrit; hence dhatreeswarar. Some factors of Dhatri mahatmium we may see
below:
DHATRI- NELLI - PADMA PURANAM
Jaimini said:
46. O best brāhmaṇa, what (other) tree is like that of tulasī? I desire to
know it. O son of Satyavatī, (please) tell it.
Vyāsa said:
47-51. O brāhmaṇa, as tulasī is always most dear to Viṣṇu, so is dhātrī,
destroying all sins. O best brāhmaṇa, all those deities who dwell in the
plant after having reached it, stay at the root of āmalakī. O best
brāhmaṇa, holy places like Gaṅgā dwell just there where pure dhātrī, most
dear to Viṣṇu, remains. That act, auspicious or inauspicious, which is done
by men at the root of āmalakī, would certainly become inexhaustible, O
brāhmaṇa. He who would worship Viṣṇu with pure, fresh leaves of dhātrī, is
freed from mass of sins and secures absorption into Viṣṇu.
52-56. O Jaimini, that place where there would be neither dhātrī nor tulasī
is impure. (A man) does not obtain the fruit -of his act (performed there).
All the (pious) acts done by him in his hermitage where the auspicious
dhātrī or tulasī does not exist indeed become fruitless. O brāhmaṇa, (in
the house) of him, which is without dhātrī and tulasī, poverty and sin
(remain) and by that Kali is pleased. The wise should look upon that place
where there is neither tulasī nor dhātrī as a cremation ground, O best
brāhmaṇa. All gods dwell there where dhātri and tulasī exist. All sin
exists there where there is neither a leaf of dhātrī nor of tulasī.
57-60. Viṣṇu, along with Lakṣmī, would remain by resorting to the body of
the wise man who would wear a rosary of dhātrī-fruits. All deities live by
resorting to the body of the intelligent man who would wear a garland of
dhātrī wood. All the act, auspicious or inauspicious, which a man wearing a
garland (i.e. rosary) of dhātrī fruits does, is said to be inexhaustible.
The entire sin remaining in the body of that man knowing the entire nature
of Brahman, who eats the dhātri fruit, perishes.
61-63. O best brāhmaṇa, I (shall) tell (you) the greatness destroying all
sins (of the man) who would wear a rosary of the dhātrī fruits. Listen (to
it). Even if he by chance dies in a cremation ground, he obtains the
religious merit due to a bath in Gaṅgā. There is no doubt about it. Seeing
him, all sinners are instantly freed from very fierce heaps of sins,
(committed) even during hundreds of crores of existences.
64-66. There is no doubt, O best brāhmaṇa, that he who-everyday takes a
lump of the dhātri fruit would obtain religious merit everyday and store
it. There is no doubt that he who harms the dhātri tree, the resort of all
gods, gives blows on the body of Viṣṇu. Dhātrī is full of all gods. It is
especially dear to Viṣṇu. Even Brahmā cannot correctly describe its virtues.
67. That man who, having known the entire truth, has devotion for dhātrī
and tulasī, enjoys all pleasures, and then in the end obtains liberation
due to Viṣṇu’s grace.
II Nārada said:
1-15. O best king, from the seeds that were thrown (i.e. sown) there, three
plants came up: Dhātrī, Mālatī and Tulasī. Dhātri is said to have come up
from Dhātrī (the earth), Mālatī from Lakṣmī, and Tulasī from Gaurī (having)
the qualities (constituents viz.) sattva (goodness), rajas (activity) and
tamas (darkness, ignorance). O king, Viṣṇu, deluded by the excellence of
Vṛndā’s beauty, seeing the herbs in the form of women got up in confusion.
Then, with his mind attached to (i.e. full of) passion, he saw them. Tulasī
and Dhātrī also looked at him with love only. Since formerly Lakṣmī gave
the seed deceptively, therefore, the woman who came up from it, became
jealous of him. Therefore, she is called Barbarī (i.e. low), and is very
much condemned by Viṣṇu. Due to his love for them Dhātrī and Tulasī have
always delighted him. Then Viṣṇu, forgetting his grief, went to Vaikuṇṭha
with them. He was delighted and was saluted by all gods. Therefore, Viṣṇu’s
worship is ordained at the time of the conclusion of the Kārtika (vow),
since it is said always to cause delight (when done) at the root of Tulasī.
O king, the house of him in whose house stands a Tulasī-grove, is of the
nature of a holy place. Yama’s servants do not come (there). Those best men
who plant a Tulasī-grove which destroys all sins, which is auspicious,
which satisfies desires, never see (Yama) the Sun’s son. The three, viz.
seeing (i.e. visiting) Narmadā, bathing in Gaṅgā, and contact with
Tulasī-grove, are said to be equivalent. Due to men’s planting, protecting,
sprinkling, seeing and touching Tulasī, Tulasī removes their sin committed
through speech, mind and body. He who would worship Viṣṇu with
Tulasī-blossoms, does not go to the abode of embryo (i.e. is not reborn),
and gets salvation. There is no doubt about this. In the Tulasī-leaf live
holy places like Puṣkara, so also rivers like Gaṅgā and gods like Viṣṇu. O
best king, if a man dies with a Tulasī-leaf (on his person), he obtains
absorption with Viṣṇu. This is the truth (and the only) truth.
16-29. Even Yama cannot look at him, even though he is full of hundreds of
sins, who dies with Tulasī-clay smeared (on his body). He who would put on
the sandal from Tulasī-wood, great sin, though committed by him, does not
touch his body. O king, a man should offer śrāddha wherever there would be
the shade of a Tulasī-grove. (Śrāddha) offered there becomes inexhaustible
for the manes of the dead ancestors. The dead ancestors in hell, of him who
offers piṇḍas under the shade of a Tulasī-plant, are gratified, O best
king. He who keeps the Dhātrī-fruit on his head, in his hand, in his mouth,
on his body, should be known to be Viṣṇu himself, O best king. He on whose
body the Dhātrī-fruit or clay (from the root) of Tulasī from Dvārakā always
remains, is called ‘liberated while alive.’ The fruit for that man who
bathes with water mixed with Dhātrī-fruits or with Tulasī-leaves, is said
to be like that of a bath in Gaṅgā. The man who would worship the deities
with Dhātrī-leaves or Dhātrī-fruits, would obtain the fruit of worshipping
them with various flowers (made) of gold. In Kārtika when the Sun has
resorted to the Libra sign of the Zodiac, holy places, sages, deities,
sacrifices always remain resorted to the Dhātrī. One who plucks a
Tulasī-leaf on the twelfth day, and a Dhātrī-fruit in Kārtika, would go to
very condemned hells. The sin due to contact with (prohibited) food, of the
man who eats under the shade of a Dhātrī plant in Kārtika, perishes for the
(whole) year. One who worships Viṣṇu (while sitting) at the root of a
Dhātrī plant in Kārtika, has always worshipped at all places sacred to
Viṣṇu. Even the god (Brahmā) having four mouths would not be able to
narrate the greatness of Dhātrī and Tulasī as of god Viṣṇu. One who
devoutly listens to or causes (others) to listen to the cause of the origin
of Dhātrī and Tulasī, has his sins shaken off, and he, seated in an
excellent aeroplane with his ancestors, goes to heaven.
Tree-worship is an age-old custom in India. Trees like Banyan,
Pippal (Aśvattha), Bilva, Tulasī etc. have been objects of worship since
hoary antiquity. Purāṇic writers have invested them with interesting
legends like a beautiful drapery and we have such stories about religious
importance of Dhātrī (Emblica officinalis) etc. A picnic and open air food
under the shade of a tree is a happy social function but it is converted
into a religious function by the Purāṇa writer here.
\Chapter 12 - The Efficacy of Dhātrī SKANDA PURANAM Kārttikamāsa-māhātmya
Śaunaka said:
1 -2. The eulogy of Kārttika is the bestower of great merit. When did
Dhātrī originate? How did it attain fame? Why is it holy? Why is it
destructive of sins? By whom was Āmardakī (Emblica officinalis) made? Tell
it in detail
Sūta said:
3. I shall narrate it, O excellent Brāhmaṇa, how it is a bestower of merit.
The devotee shall worship Dhātrī on the fourteenth day in the bright half
of the month of Kārttika.
4-5. The great tree of Āmardakī is destructive of all sins. On the
fourteenth day named after Vaikuṇṭha, the man should resort to the shade of
a Dhātrī tree and worship there the Lord of Devas, Lord Hari accompanied by
Rādhā. Then he should circumambulate it one hundred and eight times.
6. With a hundred and eight pieces of gold or silver or the fruits of
Emblic myrobalan, he should severally make a hundred and eight
circumambulations.
7. After prostrating with eight limbs touching the ground, the devotee
should pray to the great Lord. Resorting to the shade of the Dhātrī tree,
he should listen to this story.
9. In this connection I shall recount to you the story that gives merit.
Even Brahmā is not competent to recount the benefit of Āmardakī (lit., that
which destroys sin all round).
10-11. Formerly when everything was turned into a vast sheet of water, when
mobile and immobile beings had been destroyed, when the types of Devas and
Asuras, Serpents and Rākṣasas had been annihilated, the eternal supreme
soul, the Lord of the chiefs of Devas (Brahmā) performed the Japa of the
great and immutable Brahman (Mahāviṣṇu) transcending his own soul.
12. As he performed the Japa (mental repetition of the holy names) of
Brahman, a deep breath came out of him. Due to the affection on seeing it
water came out of the eyes.
13. Drops of tears of love burst out and fell on the ground. The great tree
of Dhātrī grew from those drops.
14. It had plenty of branches and twigs. It was laden with fruits. It is
glorified as the first among all the trees.
15. Brahmā created it at the beginning and then all the other subjects
(such as) Devas, Dānavas, Gandharvas, Yakṣas, Rākṣasas and Serpents.
16. The Lord then created human beings devoid of impurities. Devas came to
the place where the Dhātrī, the favourite of Hari, stood.
17. On seeing it those highly fortunate ones were struck with great wonder.
They thought and pondered over it frequently, “We do not know what this
tree is.”
18-19. Even as they were thinking thus, an unembodied speech said: “This is
the Āmardakī tree. Since it is an excellent Vaiṣṇava tree, one will get the
benefit of making the gift of cows merely by remembering it. By seeing it
one gets twice that benefit and by eating (its fruits) three times the
benefit.
20. Hence Āmardakī should always be resorted to by all means. It is
Vaiṣṇavī and said to be the destroyer of all sins.
21. Viṣṇu is stationed at its root. Brahmā is stationed above. Lord Rudra
Parameśvara is stationed on its trunk.
22. The twelve Suns are stationed on its branches, Devas (the Guardians of
the Quarters like Indra and others) are stationed on its twigs. The
(thirty-three crores of ordinary) Devas are on its leaves and Maruts are on
the flowers.
23-24. All the Prajāpatis (Patriarchs like Dakṣa) are established on its
fruits. This tree has been mentioned by me as full of all the Devas.
Hence it should be worshipped for the purpose of attaining all the desired
objects.
Once Nārada, the Yogin, stood in front of Brahmā. He bowed down to the Lord
of the universe and with great wonder asked thus:
Śrī Nārada said:
25. Just as a grove of excellent basil plants is always liked by Hari, so
also a grove of Dhātrī trees is liked by Śrī Hari in the month of Kārttika.
Brahmā said:
26. If anyone performs the worship of Hari in the *forest of Dhātrī* and
takes food under the shade thereof in the *month of Kārttika*, his sin
perishes.
27. When the Sun is stationed in the *Zodiac Libra*, all the Tīrthas,
sages, Devas and Yajñas resort to the Dhātrī in Kārttika and abide
themselves here.
28. Whatever meritorious deed a man performs here in the shade of Dhātrī
trees, shall become increased crores of times. There is no doubt about it.
58-59. One should have open-air meals in a forest (or a park) after
resorting to the shade of a Dhātrī. At the outset, the devotee should take
his holy bath in the water in the forest. After performing the usual
routine religious duties he should worship Mādhava. Then he should sit in
the shade of the Dhātrī with devotion to Hari and listen to the divine
story in praise of the month.
66. If a Brāhmaṇa wears a garland of Dhātrī as well as one of Tulasī in
Kārttika month, his merit is infinite.
61. If any man resorts to the shade of a Dhātrī tree and offers in
particular a row of lamps, his merit is infinite.
69. If a man takes food at least once under a Dhātrī tree in the month of
Kārttika and feeds a couple he is liberated from all evils of food.
72. A person who smears his body with (the paste of) the fruit of Dhātrī,
whose diet consists of the fruit of Dhātrī and who is endowed with the
fruit of Dhātrī becomes Nārāyaṇa.
73. If a person holds the fruits of Dhātrī always within his closed hand,
Lord Nārāyaṇa grants him the desired boon.
74-75. A man who desires prosperity and glory should always take his bath
with Āmalaka fruits. Viṣṇu is delighted with the Āmalaka fruits
particularly on Ekādaśī days.
One should avoid taking bath with Āmalaka fruits on the seventh and ninth
lunar days, on a new-moon day, on Sundays, on a day when the Sun moves from
one zodiac to another, on a day of lunar or solar eclipse.
77-78. If a man wears the fruit of Dhātrī on the head, hands, face, arms
and the neck, O dear one, if he is embellished with the Dhātrī fruits,
Keśava lovingly rolls on his body as many times as the garland of Dhātrī
moves to and fro round his neck.
79. Fruitful indeed is the life of that man in whose house these three
exist, viz. a fruit of Dhātn, Tulasī and the clay originating from Dvārakā
(called Gopīcandana).
81. A man who wears round his neck the two garlands, one of Dhātrī and the
other of Tulasī, shall stay in heaven for crores of Kalpas.
92. There should be the following trees all round, beautifying that park:
mango, Baka (Sesbana grandiflora), Aśvattha (the holy fig tree), Picumanda
(Azadirachta indica), Kadamba, banyan and tamarind.
102. Repeating the Mantra beginning with Saṃsṛṣṭa (Taittirīya Brāhmaṇa) as
well as Ṛṣabhaṃ mā (Ṛg Veda X. 166.1) the devotee should make the offerings
of Apūpa (sweet pie) mixed with jaggery and cooked pulse.
125. Even one single fruit of Dhātrī on the day of Mādhava (i.e. the
eleventh lunar day) is more meritorious than Gaṅgā, Gayā, Kāśī, Veṇī and
Puṣkara.
126. Bath with the use of Dhātrī, the name of Hari, Ekādaśī (eleventh lunar
day) and Śrāddha at Gayā, O dear son, all these are on a par and the sages
know it.
127. One who touches Dhātrī everyday, gets rid of all his sins of mind,
body and speech.
133. Dhātrī is full of all Devas. It is a favourite of Vāsudeva. It should
be planted, resorted to and worshipped always by men.
K RAJARAM IRS 7824
On Wed, 7 Aug 2024 at 04:25, Gopala Krishnan <[email protected]> wrote:
> SRI DHATREESWARAR TEMPLE, SIDDHARKADU,
>
> Near Tirumazhisai, Thiruvallur District,
>
> Tamil Nadu-Compiled
>
> Dear Friends,
>
> I had been to the temple three or four times with family members. This
> temple is special for those born on Swathi star. On the southern side of
> Tirumazhisai temple, there is a road. About 3 KMs along this road will take
> us to Siddarkadu temple.
>
> While travelling after 1 KM in the road, one can see new modern houses
> built on either side of the wider road, for about a KM making one think
> whether we are in the city. I have wondered how such a par- ticular area is
> so developed, while Tirumazhisai itself is a town.
>
> There is a Perumal temple before Siddarkadu Siva temple. But poorly
> maintained. Only one time pooja in that temple.
>
> Siddarkadu temple is opened by about 9 AM only. Reason for this is also
> not clear to me. Everyday about 50 devotees come by the time for worship
> and offerings. It is best to purchase offering items from city area. There
> are no shops by the side of temple selling offering items.
>
> Hope a divine reading
>
> Gopalakrishnan 7-8-2024
>
> 1 Introduction
>
> Sitharkadu is a remote village quite far away from Chennai city, near
> Tirumazhisai. This Temple is also known as Sri Dhathreeswarar Temple. It
> has a five tiered East facing Rajagopuram and this Temple was the first to
> spring up in Sitharkadu much ahead of the Sri Sundara Raja Perumal Temple.
>
> 2 History
>
> Sitharkadu Shiva Temple is believed to be constructed by Pandya king
> Jatavarman Sundara Pandyan-I (King of Pandyan Dynasty) dating back to 9th
> Century on the banks of sacred river Cooum. Pandya King Jata Varma Sundara
> Pandian has built the present temple here after visiting by many saintly
> persons.
>
> The main temple entrance was constructed with bricks must be belongs to
> Chozha Period.
>
> 3 About the temple pond
>
> There is a huge Sacred Tank to the left of the Temple. Though the Tank is
> very big it is almost dry now. This Pushkarani is called as Anandha
> Pushkarani.
>
> Now the water is pumped to a tank inside the temple from a bore-well in
> the temple premises.
>
> 4. Inside prakaram
>
> On entering through the five tiered Rajagopuram various Idols are seen
> embedded in the lower half of the Rajagopuram making it spectacular.
>
> Towards the Moolasthanam there is another small Gopuram on top which Idols
> of Shiva, Parvathi, Ganesha, Murugan and certain other Gods are colourfully
> displayed.
>
> There is a four pillared Mandapam beyond it and all the four pillars are
> embedded with Divine sculptures giving an awesome look.
>
> Further away is a Bali Peedam, a Dwajasthambam and a Nandhi Vaahanam which
> is kept in a four pillared Mandapam facing the Sanctum Sanctorum.
>
> Even the Nandhi Mandapam is beautifully decorated with multi coloured
> Idols. Two white Elephants with a Gajalakshmi Idol at the centre is found
> atop the Moolasthana Mandapam.
>
> At the threshold of the Moolasthanam is a pair of Dwara palakas and a
> small Vinayagar next to one of the Dwara palaka.
>
> 5 Architecture
>
> There is a stone pillared mandapam on the right side of the entrance where
> we could find lot of relief and some siddhars too on the pillars. The
> mandapam beams are also chiseled with relief looks beautiful.
>
> 6 Sanctum and deities
>
> In the Sanctum Sanctorum Lord Shiva is known as Dhatreeswarar and He is
> found in the form of a Shiva Lingam. Since He was excavated here as a
> Swayabhumoorthy Shiva Lingam amongst the Nellikaadu, He is also called as
> Nelliappar.
>
> To the right of the Presiding Deity of Sri Dhatreeswarar is His Consort
> Goddess Prasuna Kundalambigai who is South facing and in a standing
> posture. The Sanskrit version of Her Name is Prasuna Kundalambigai whereas
> in Tamil She is called as Poonguzhali.
>
> It is believed that in the earlier days this area was full of Amla Tree
> or Nelli Maram and many Siddhars during that time had Prayed Sri
> Dhatreeswarar.
>
> 7 Saintly persons visited
>
> Aadhi Sankarar, Karaikal Ammaiyar, Kuberamurthy, Avvaiyaar had come here
> to Worship Sri Dhatreeswarar.
>
> 8 Sub shrines
>
> In the inner peripheral Suryan, Chandran, Adhikara Nandhi and Veerabadrar
> are seen facing the Sanctum Sanctorum.
>
> There are Sub Shrines for Pradhana Ganapathy, Urchavamoorthies, Valli
> Devasena Samedha Siva Subramaniyar, Mahalakshmi, Saraswathi, Kanniamman and
> Aadhi Sankarar. Around the Koshtam of the Moolasthanam is Narthana
> Ganapathy, Dhakshinamoorthy, Maha Vishnu, Brahmma, Durgai and
> Chandikeshwarar.
>
> In the outer peripheral 4 to 5 Naga Devatha Idols are lined up and kept near
> the Temple well.
>
> 9 Temple office etc
>
> The Temple has a Madapalli or a Temple Kitchen and the Temple Office
> functions within the premises of the Temple. A person from temple office
> open the doors of the temple, well before the priests arrives.
>
> 10 Importance of wooden kavadi
>
> There is a Wooden Kavadi in this Temple and it is said that those
> childless couples who happen to carry this Wooden Kavadi on their Head and
> Shoulders are bound to be gifted with beautiful kid.
>
> 11Festivals
>
> Pradhasham, Shivarathiri, Skanda Hara Chathurthi, Kirthigai, Shasti are
> some of the festivals are celebrated in a grand manner.
>
> 12 Temple Timing:
>
> 8 AM to 11 AM and 5.30 PM to 8 PM
>
> My note- Any specific reason for opening the temple late is not known.
>
> 13 Other information
>
> The Temple has a massive compound wall with Nandhi Idols placed at every
> corner of it.
>
> There is ample car parking space just outside the Temple.
>
> Important offering is Nellichar for abhishekam of the deity. Devotees also
> offer goose berries.
>
> The temple is under renovation.
>
> 13 Contact Details:
>
> Kumaran Gurukkal 94447 93942 (Call only after 8 PM), T.P.Ramesh 94456
> 03942 and Viswanathan 94445 62335
>
> 14 Temple address
>
> Sitharkadu Sivan Temple, Thirumanam Village, Via, Poonamallee - Pattabiram
> Rd, Sitharkadu, Soranjeri, Tamil Nadu 600072, India
>
> Phone:094447 93942
>
> 15 Distance
>
> Distance from Thiruvallur to Sitharkadu is 21 Kms
>
> Distance from Poonamallee to Sitharkadu is 9 Kms
>
> Sitharkadu Sivan Temple is located at Sitharkadu Sivan Temple, Thirumanam
> Village, Via, Poonamallee - Pattabiram Rd, Sitharkadu, Soranjeri, Tamil
> Nadu 600072, India.
>
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