Saptamātṛka (सप्तमातृक).—The saptamātṛkas are Brāhmi, Vaiṣṇavi.
Māheśvari, Kaumāri, Indrāṇi, Vārāhi and Cāmuṇḍā. The concept of saptamātṛka
is very old and goes back to the Puranic period. The sculptures of the
saptamātṛkas begin to appear from the time of the Badami Chalukyas and
continued during the successive centuries. The Nolambas being the overlords
of a region of Kamataka adopted the cult of saptamātṛkas and proquered some
of the best specimens of the saptamātṛka sculptures of Karnataka. The
carving of saptamātṛka sculptures is generally of two types. The first is
the type where mātṛkas are carved individually. The second type consists of
a row of saptamātṛkas carved on a single piece of stone. All these
sculptures may be in relief or in the round. Saptamātṛka refers to a group
of deities worshipped in 13th century Kerala.—During this period, three
rulers emerged as the most powerful: the Kōlatiri of Kōḷattunāṭu, the
Sāmūtiri of Calicut (Ēṛanāṭu), and the Tiruvadi of Vēnāṭu. They worshipped
fierce deities associated with warfare, such as Bhadrakālī, the Sapta
Mātṛkas, Vēṭṭaykkorumakan, and Ayyappan; built new temples; and patronized
priestly non-Brahmanical groups who maintained the ritual activities. Royal
support facilitated the spread of the cults of these gods among warriors
and other groups.
They were looked upon as the personifications of the seven bad mental
qualities: Brahmi; Pride, Mahesvari; anger, Kaumari; illusion, Vaishnavi;
covetousness, Varahi; envy, Indrani; fault finding, Samundi tale-bearing
and the leader of the Saptamatrikas, Yogeswari; Kama or desire. The seven
Devis were believed to be the feminie counterparts of the: seven great
Brahman Gods of whom they were the counter parts and they carried their
symbols and the same mounts. The Saptamatrikas are a group of seven
Goddesses viz., Brahmi, Maheswari, Kaumari, Vaishnavi, Varahi, Indrani, and
Samundi. The origin of Saptamatrikas is not clear. There seems to be some
controversy about it. The Suprabhedagama maintains that they were created
by Brahma to destroy Nairuta. The Markandeya Purana states that they
partake of Brahma, Vishnu and Siva, Skanda, and Indra and were created to
help the destruction of the demons Sambha, Nisumbha, Chanda and Munda.One
more counter part of their origin is that they were created by Siva at the
time of the killing of the demon in Andhaka, to drink his blood. These
images are quite common in South Indian temples. They were became popular
with the people. All the seven Goddesses Palagais of four pillars found on
the of the temple. They are carved seated as panel sculpture. They had two
arms. Their left hands rest on their left thigh. Their right arms hold
akshamala (Brahmi), sula (Mahesvari), kukuta (Kaumari), danda (Varahi),
sakti (Indrani), kapala (Samundi) and chakra (Vaishnavi). Their thick
makuta, broad shoulder, narrow hip show that they belong to the later Chola
period.
Rig Veda 1.34.8
त्रिरश्विना सिन्धुभिः सप्तमातृभिस्त्रय आहावास्त्रेधा हविष्कृतम् । तिस्रः
पृथिवीरुपरि प्रवा दिवो नाकं रक्षेथे द्युभिरक्तुभिर्हितम् ॥
trir aśvinā sindhubhiḥ saptamātṛbhis traya āhāvās tredhā haviṣ kṛtam |
tisraḥ pṛthivīr upari pravā divo nākaṃ rakṣethe dyubhir aktubhir hitam ||
“Come, Aśvins, thrice with the seven mother-sttreams; the three rivers are
ready; the triple oblation is prepared; rising above the three worlds, you
defend the sun in the sky, who is established for both night and day.”
There is a story in Vāmana Purāṇa, Chapter 56, ahout the birth of the
Saptamātṛs, as follows: In olden days a fierce war broke out between the
devas and the asuras. When the fierce asuras Caṇḍa and Muṇḍa were killed
the famous asura named Raktabīja entered the battlefield with an akṣauhiṇī
of army (21870 chariots, so many elephants, 65610 horses and 109350
infantry). Seeing this immense army of the asuras drawing near, Kauśikī,
Maheśvarī and Kālīmade a loud roaring sound. Then from the mouth of
Maheśvarī, Brahmāṇī came out seated on a swan and wearing rosary and water
pot. From her eyes Maheśvarī with three eyes came out seated on a bull and
wearing great snakes as bangles and ear-rings and holding a trident. From
the loins came out Kaumārī, seated on a peacock and holding a lance. The
beautiful Vaiṣṇavī came out from her hand, seated on Garuḍa, holding a
conch, discus, club, sword, the bow śārṅga and arrow. From her posterior
came out the horrible Vārāhī (Boar) with a great pestle, seated on the Nāga
(serpent) Śeṣa, and furrowing the ground with her fierce tusks. From her
heart came out the awful Nārasiṃhī (woman-lion) with fierce claws, who at
the shaking of her mane displaced the planets and the stars, and from her
foot Cāmuṇḍī came out.
Story of Grāmadevatā
Devī is the chief grāmadevatā of South India. Devī is called Durgā and Kālī
also. But, Devī is worshipped in sixtyfour different forms or aspects. The
gentle Devī, viz. in her gentle aspect or attitude has three forms, Kanyā,
Kāmākṣī, and Mūkāmbikā. In Kerala Devī is called Bhagavatī also.
Valiyaṅgāḍi Bhagavatī of Calicut is Lakṣmīdevī. Kālī temples in Karṇāṭaka
are called 'Koṭṭāpuraṃ Lakṣmī Kṣetras'. There are such temples in Andhra
also. Most of them are Jokulāmbikā temples. In Tamil Nadu there are
grāmadevatās called Mariyamma, Kālīyamma, and Draupadīyamma. Not the
Draupadī mentioned in the Mahābhārata; but the Kaṇṇakī of Cilappadikāra is
the Devī worshipped in Tamil Nadu.
There are two kinds of Devīs called Saptamātṛs and Saptakanyās. Saptamātṛs
have puruṣas (husbands) and saptakanyās have seven brothers for help and
support. Devī pūjā is very much prevalent in South India. The custom is
supposed to be as old as 5000 B.C. Idols of Devī have been unearthed from
Mohanjo-daro and Harappa. Even the Buddhists worship the Devīs called Yakṣī
and Hārītī. When in after years Hinduism was revitalised these grāmadevatās
got promoted as the great Devatās of the epics and the Purāṇas. The
Rāmāyaṇa mentions the incident of the Devī called Laṅkālakṣmī driving away
Hanūmān. There are famous Kālī temples in Ujjayinī and Calcutta. It is
believed that in the temple at Cidambaram also Kālī occupied a prominent
place. But, according to legends, Śiva defeated Kālī in a dance competition
and ousted her to her present temple at the outskirts of the city. Cāmuṇḍī
is worshipped as the ancestral guardian deity in Mysore. The Kāmākṣī temple
of Kāñcī, Mīnākṣī temple of Madura and Mūkāmbikā temple of North Karṇāṭaka
may be cited as examples for the worship of the gentle form of Devī.
Alarmel Maṅkattāyār temple at Tiruccānūr is a very important Devī temple.
The 'Aditi' in the Vedas and Koṭṭravai of Tamil Saṅgha texts point to the
very long past of the Devī in India. Kālidāsa and Kālamegha (a Tamil poet
of the fifteenth century have worshipped Kālī. Śrī Rāmakṛṣṇa Paramahaṃsa
and the great modern Tamil poet Bhāratī were devotees of Kālī.
There are also grāmadevas worshipped like the grāmadevatās. Munīśvara and
Karuppan are two prominent grāmadevas. In certain villages Bhairava, Vīra
Irula, Kāṭṭeri and Noṅgi are worshipped as grāmadevas. In South Karṇāṭaka a
set of Devas called Bhūtas are worshipped, Pañcuruli being one of them.
Śāstā or Ayyappa is another grāmadeva. Śāstā is most popular in Kerala and
in Tamil Nāḍu. Buddha also is called Śāstā. In certain places idols of
Śāstā with two wives, called Pūrṇā and Puṣkalā are also found. Śabarimala
Śāstā is yogamūrti (in yogic pose).
In most of the grāmadeva temples idols of the Devas are not found. A pīṭha
(stool-like seat) is supoosed as the seat of the Deva and it represents the
Deva also. But, in some temple’s weapons like the sword, the club etc. are
found. Offerings to the deity in grāmakṣetras and annual festivals are
common in such temples. (Nām vaṇamguṃ daivaṃgal-Tamil).
The present-day ritual scenario of Kerala mostly used the Tantrasamuccaya
style of ritual. Tantrasamuccaya does not recommend this type of Utsavas.
It is observed that the Tiruvalla (Vallabha) temple and Padmanābha Swamy
Temple at Tiruvanantapuram follow a special type of Pāñcarātra method of
rituals and annual rites.
Indications of harmony and conflicts between Śaiva and Vaiṣṇavas were
seen in Kerala Tantric ritual manuals. S.A.S Sarma evidently described this
issue thus: “It is in later literature, such as the
Īśānaśivagurudevapaddhati, that we find reflected the syncretistic
tradition now commonly dubbed “Kerala Tantra”. The
Īśānaśivagurudevapaddhati, although it refers to itself as work of the
Śaivasiddhānta, it deals primarily with Śaiva system and describes Śaiva
initiation in detail, nevertheless it also describes Śaiva and Vaiṣṇava
deities, such as Gaṇeṣa, Durgā, Kṣetrapāla, Caṇḍeśvara, Indra, Narasiṃha,
Varāha, Sudarśana, Vāmana etc. The text also introduced the deity
Śaṅkaranārāyaṇa, which is a form that represents both Śiva and Viṣṇu. The
Tantrasamuccaya, which is later in date than the Īśānaśivagurudevapaddhati,
is a ritual manual widely used in Kerala for temple rituals and deals with
seven deities viz. Viṣṇu, Śiva, Śaṅkaranārāyaṇa, Durgā, Subramaṇyā,
Gaṇapati and Śāsta. This text is an important example of the harmonious
synthesis of the Śaiva and Vaiṣṇava liturgical systems. ….. The
Śeṣasamuccaya in particular further described in detail rituals related to
Śākta and other systems, such as those focused on the worship of other
gods, such as Brahma, Sūryā, Vaiśravaṇa, Vīrabhadra, Saptamātṛ, Kṣetrapāla,
Rurujit etc…”, Sarma, SAS, “Harmony and Conflicts between the Śaiva and
Vaiṣṇava Systems -The South Indian Scenario”, Darśanasudhā, ed.
Sundareswaran, N.K., Publication Division, University of Calicut, p.
105.Sapta Kanyas I will do later. K RAJARAM IRS CONTD 20824
On Tue, 20 Aug 2024 at 03:18, Gopala Krishnan <[email protected]> wrote:
> AMEDA SAPTHAMATRUKAL&NAGARAJA TEMPLE
>
> ERNAKULAM DISTRICT-KERALA-Compiled
>
> Dear friends,
>
> I had been to the temple many times. It is a private temple kept very
> very neat and tidy. One of the important offering is SarpaBali. I have
> conducted it in the temple. The priests are very strict in conduct of
> devotees.
>
> One has to get down at Nadakkavu junction after Tripoonithura and go
> inside for more than a KM to reach the temple. Direction boards are
> installed . Hope a divine reading.
>
> Gopalakrishnan R Dated 20-08-2024
>
> 1 Introduction to Ameda Sapthamatrukal Temple
>
> Ameda Sapthamatrukal Temple is an ancient temple situated on the banks of
> Vembanad
> Lake, Udayamperoor, on the Tripunithura -Vaikom road in Ernakulam
> district, Kerala.
>
> The temple is an abode for snake idols brought from abandoned groves
> across Kerala. Devotees can see and worship many kinds of snake idols here.
>
> The sanctum is dedicated to Sapthamathrukal namely, Veerabhadran,
> Ganapathy, Brahmani, Maheshwari, Kowmari, Vaishnavi, Varahi, Indrani, and
> Chamundi. They are the presiding deities.
>
> 2Legend of Ameda Sapthamatrukal Temple
>
> The Ameda Sapthamatrukal Temple carries an interesting legend behind it.
> When Sage Parasurama was traveling on the western coast of India, he
> reached the place where the temple stands now. He stepped into the lake to
> perform 'Sandhyavandana' at the time of sunset. While performing the
> ritual, he saw a source of brightness at the center of the lake. He was
> curious about it, so he waded into the lake and reached its center. He
> found that the 'Sapthamathrukal' were traveling through the lake on top of
> a tortoise, and thus he found the reason behind the brightness.
>
> But, the tortoise did not move further as it was disturbed by his entry.
> Amaninnayidam is where the tortoise stopped moving, and later the name
> became Ameda.
>
> Since Parasurama disturbed the travel of Sapthamathrukal, he built a huge
> temple for them where the tortoise stopped. It is how the Ameda
> Sapthamatrukal Temple got its name.
>
> 3 The Architecture of Ameda Sapthamatrukal Temple
>
> The temple is situated on 10 acres of sprawling land on the shores of the
> Vembanad Kayal (backwaters). The carved main door adorns the temple façade.
>
> There are special sanctums dedicated to Nagaraja and Nagayakshi, who
> shower their blessings from the North-West and North-East directions of the
> temple compound.
>
> The sanctum of Vishnu is located in the North direction. Many homesteads
> in Kerala used to maintain their own sacred snake groves. In the modern
> world, due to the nuclear family system, no house maintains such groves.
> Hence, many snakes, deprived of shelter, settle on the roadsides. At this
> juncture, Ameda Sapthamatrukal Temple shelters all kinds of snakes from the
> abandoned groves.
>
> Sub Deities:Sree Ganapathy, Veera Bhadran, Load Brahmini, Load Kowmari,
> Load Vaishnavi, Load Varahi, Load Indrani, Load Maheshwari
>
> 4Poojas in the Temple with Timings
>
> THE TEMPLE OPENS AT 4:30 AM
>
> 4:30 AM: Nirmalyam
>
> 5:00 AM: Abishekam,Malar Nivedyam
>
> 6:00 AM: Usha Pooja
>
> 7:30 AM: Ucha Pooja
>
> TEMPLE CLOSES AT 12:00 PM
>
> TEMPLE WILL BE CLOSED BETWEEN 12:00 PM AND 5:00 PM
>
> TEMPLE OPENS AT 5:00 PM
>
> 6:30 PM: Deeparadhana
>
> 7:00 PM: Athazha Pooja
>
> TEMPLE CLOSES AT 8:00 PM
>
> On this special occasion, all three of the sanctum sanctorums are opened
> instead of two. Instead of three times, devotees can worship five times
> on this special day. On Mandala Kuruthi Pooja, only all three doors are
> opened. On the remaining days, only two doors are opened.
>
> 5 Festivals of Ameda Sapthamatrukkal Temple
>
> Many festivals are celebrated here. Some of the most important festivals
> are Uthsava (festival) Bali on Makam, Palli vetta (Royal hunt) on Pooram or
> Valiya Vilakku(Big lamp), Ayilyam (Ayilya Darsanam), and Arattu festival
> (ceremonial bath of the deity) on Uthram.
>
> The member of the Ameda Mangalam family or the Thanthri of Ameda
> Sapthamatrukal Temple performs the Arattu. It is performed daily during the
> festival after the first worship of Usha Pooja in the temple tank and in
> the evening on the main Arattu day (Uthram). Utsavam in Meenam from
> Makayeeram to Uthram, Aayilyam Darshanam in Kanni, Thulam, Vrichikam and
> Meenam
>
> 6 Offerings in the temple
>
> Aimpara₹750 Archana₹15 Arippara₹200
>
> Sarpabali is a powerful tantric pooja performed to Lord Nagaraja on
> Ashlesha Nakshatra or Nakshatra Oilyam, which helps ward off the evil
> effects of Sa Shiva’s Debt Clearance Mondays -
>
> Ashtanaga Pooja₹501 Avil Para₹100
>
> Ayilya Pooja₹150 Chathusshatham₹10000
>
> Choroonu₹50Chuttuvilakku₹2500
>
> Enna Abhishekam₹20 Ganapathy Homam₹101
>
> Kadalipazham Nivedyam₹25
>
> Karikku Abhishekam₹20
>
> Karthika Pooja₹501Karthikapayasam₹80
>
> Maala₹50 Malar Para₹100
>
> Manjal Para ₹200 Naga Puspanjali₹25
>
> Nei Payasam₹60Nelpara₹100
>
> Niramala₹2500
>
> Noorum Palum₹50
>
> Oru Divasathe Pooja₹1001
>
> Palabhishekam₹20Palpayasahomam₹501
>
> Palpayasam₹50Pushpanjali (Special)₹25
>
> Puttu, Pambu, Mutta₹50Rahu pooja₹150
>
> Samarppanam₹501Sarkara Para₹200
>
> Sarppa Pooja₹150Sarppabali₹1501
>
> Thiruvonam Pooja₹501Thulaabhaaram₹50
>
> Vella Nivedyam₹25Vilakku
>
> 7 Benefits of Worshipping in Ameda Sapthamatrukal Temple
>
> Devotees with Sarpa Dosham and Rahu Dosham in their horoscope visit the
> temple and offer Sarpa Bali and Ashtanga Pooja to Nagaraja. Performing
> these Poojas and worshipping Nagaraja wards off the afflictions caused by
> Rahu and removes obstacles from their lives.
>
> Childless couples worship in Ameda Sapthamatrukal Temple on the Karthika
> star day, and they offer Karthika payasam to get blessings from the deities
> for progeny.
>
> My note- After hearing about this temple through a Malayalam documentary,
> I suggested a childless couple from Ernakulam who met me, to visit the
> temple. Slightly premature child was born to them with in ten months.
>
> Kindi eriyal (throwing a vessel) and Povatta kamizhthal (Oppositely
> placing Povatta) are special rituals to the Saptha Mathrukkal performed for
> childbirth.
>
> 8 How to reach Ameda Sapthamatrukal Temple?
>
> By Road
>
> The nearest bus stop is the Ameda Temple bus stop about a km from the
> temple.
>
> By Rail
>
> The nearest railway station is Tripunithura, which is 7.1 km from the
> temple.
>
> By Air
>
> The nearest airport is Cochin International Airport which is 39.4 km from
> the Ameda Sapthamatrukal Temple.
>
> 9 Ameda Sapthamatrukal Temple Timings
>
> The temple is open from 4.00 am to 12.00 pm & 5.00 pm to 8.00 pm.Sarpa
> Dosha, reducing and eradicating the 54 divine serpents (including Shiva’s
> Vasuki and Vishnu’s Adisesha) to help people in their search for life
> partners.
>
> 10 Ameda Mana History
>
> The family reached Ameda about 600 years ago. The myth about the voyage of
> the Mangalam family for reaching Ameda and settling there is also an
> interesting one. The story starts with a Namboodiri family lived at a place
> named ‘Vettam’ in a village called ‘Sukapura’ which was situated at the
> North West parts of Kerala.
>
> In the course of time, the brothers of the family quarrelled with each
> other resulting the elder brother and his family leaving the house. Through
> Tripangode, Thirunavaya, Guruvayoor, Vadakkunnathan, Triprayaar,
> Kodungaloor, Tripunithura, they reached Chottanikkara.
>
> After coming to know about the financial problems of the Brahmana, the
> ‘Pallipurathu Namboodiri family’ who managed Chottanikkara temple, gave a
> house for them to live.
>
> 14 Ameda Temple other details
>
> Vazhipadu Counter Hours
>
> Monday-Sunday: 7 am to 12 pm , 5 pm to 8 pm
>
> Temple Hours
>
> Monday-Sunday: 4 am to 12 pm , 5 pm to 8 pm
>
> Dress code-Traditional Kerala dress, dhoti for men and saree for women,
> is preferred. Men are not allowed to wear shirt, t-shirt or innerwear on
> upper torso. All electronic gadgets are strictly forbidden.
>
> Choose clothing that covers the shoulders and knees. Footwear: Remember to
> remove shoes before entering the temple premises, following the customary
> practice. Sari: A traditional sari in simple cotton or silk and lighter
> colours is a respectful and culturally suitable choice for temple visits.
>
> Aaddress
>
> Ameda temple, Udayamperoor, Thrippunithura, Ernakulam, Kerala 682307
>
> Phone: 094957 70611
>
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