Shakthi Sthalams - Kamakhya Temple- in Assam

The Kamakhya Temple in Assam is one of the most venerated Shakti shrines in India, and is regarded as one of the Shakti Peethams associated with the legend of Shiva and Daksha Yagna. Kamakhya is located on a hill - Neelachala Parvat or Kamagiri near the city of Guwahati in Assam. Shakti, residing on the Kamagiri hill is known as Kamakhya, the granter of desires. Assam traditionally has been known as the Kamarupa Desa and has been associated with Tantric practices and Shakti worship.

This temple was destroyed in early 16th century, and then rebuilt in the 17th century by King Nara Narayana, of Cooch Bihar. Images of the builder and related inscriptions are seen in the temple. The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation.

Legend says that following the destruction of Daksha's sacrifice and the Rudra Tandava of Shiva parts of Sati's body fell at several places throughout India, and these places are revered as Shakti peethas. The reproductive organ of Sati, (the Yoni) is said to have fallen here.

Another Legend says that the supreme creative power of Bhrahma was challenged by Shakti, the mother Goddess, and that Bhrahma could thereafter create, only with the blessings of the Yoni, as the sole creative principle. After much penance, Bhrahma brought down a luminous body of light from space and placed it within the Yoni circle, which was created by the Goddess and placed at Kamarupa. The temple has a beehive like shikhara. Some of the sculptured panels seen here are of interest. There are images of Ganesha, Chamundeswari, dancing fitures etc. There is no image of Shakti here. Within a corner of a cave in the temple, there is a sculptored image of the Yoni of the Goddess, which is the object of reverence. A natural spring keeps the stone moist. Other temples on the Neelachala hill include those of Tara, Bhairavi, Bhuvaneswari and Ghantakarna.

Festivals: Durga Puja is celebrated annually during Navaratri in the month of September- October. It is a three day festival attracting several visitors. A unique festival observed here is the Ambuvaci (Ameti) fertility festival wherein it is believed that the Goddess (mother Earth) undergoes her menstrual period. During this period the temple is closed for three days and opened with great festivity on the fourth day. It is believed to be inauspicious to till the ground or to plant seeds, during this three day period.

SHAKTHI STHALAMS - SAMAYAPURAM MAARIAMMAN TEMPLE

The Maariamman Temple at Samayapuram in the vicinity of Tiruchirappalli is one of the well visited shrines in Tamilnadu, dedicated to Maariamman, a manifestation of the primeval energy Shakti as the mother Goddess.

Maariamman: Local variations of the worship of Shakti, the mother Goddess are seen throughout the Indian subcontinent. Mariamman is a form of Shakti worshipped in Tamilnadu, and is associated with prosperity and health. Local beliefs associate this deity with cures for diseases such as small pox and chicken pox. Legend has it that Shiva created Kali, out of the poison that he had swallowed, and decreed that he kill Daarukaasuran. Having originated from the Kaalakoota poison, she assumed the name Kaali. Mariamman is believed to be a form of Kaali, and is also known as Mahamaayi or Seethala Gowri.

Legends surrounding Samayapuram: Dasaratha, father of Rama is said to have worshipped here. It is believed that the processional image of Mariamman was in the possession of the Vijayanagar monarchs and that as their empire neared destruction, this image was brought down to Tamilnadu in an ivory palanquin. It is believed that the palanquin bearers placed image on the ground and paused for rest, and then found themselves to be unable to lift it off the ground. A temple was then established in the vicinity of Tiruchirappalli, which was later expanded by Vijayaranga Chokkanatha Nayak of Madurai of the 18th century. Samayapuram was a local capital of the Vijayanagar rulers in the vicinity of Tiruchirappalli, and was known as Vikramapuram.

The Temple: This temple has separate shrines for the processional image of Mariamman and the moolavar in the sanctum. There is also a shrine to Karuppannasaami a local deity.

Festivals: Several worship services are offered throughout the day here. Offerings of salt, jaggery (brown sugar), lentils, jewelry are made by devotees. Annual festivals are celebrated during Thai Poosam, and in the tamil months of Pankuni and Chittirai. The last Sunday of Pankuni marks the commencement of the festival, while the chariot festival is celebrated on the first Tuesday in the month of Chittirai, and the float festival is celebrated a week later.

SHAKTHI STHALAMS - GAYA - MANGALA GOWRI

Significance: This is a shrine dedicated to Shakti or the mother Goddess in the predominantly Vaishnavite pilgrimage center of Gaya. Mangalagowri is worshipped as the Goddess of benevolence. This temple constitutes an Upa-Shakti Pitha - where it is believed that a part of the body of Shakti fell - according to mythology. It is a well visited temple where Shakti is worshipped in the form of a breast symbol, a symbol of nourishment.

The other well known temples in Gaya are the Vishnupaada Temple, the Dakshinaarka Temple and the Prapitaamaheshwara Temple.

Antiquity: Mangalagowri in Gaya has been mentioned in Padma Purana, Vayu Purana and Agni Purana and in other scriptures and tantric works. The present temple dates back to 1459 AD.

Architecture: This is a small brick temple facing east, built on top of the Mangalagowri hill. A flight of steps and a motorable road lead to the temple. The sanctum houses the symbol of the Goddess and it also has some finely carved ancient relief sculptures. A small hall or mandap stands in front of the temple. The courtyard also houses a fire pit for the homa.

Other shrines in the temple: There are two minor shrines dedicated to Shiva and images of Mahishasura Mardini Durga and Dakshina Kaali.

Other Shakti shrines in Gaya: The Falgu-chandi, Smaasaanaakshi, Mundaprishta, Sankata and Kaamaakshya temples deserve mention.

Other points of interest in the temple : This temple is associated with tantric worship Animal sacrifices have been offered here.

SHKATHI STHALAMS - KARUMAARIAMMAN TEMPLE AT TIRUVERKADU

The Karumaariamman temple at Tiruverkadu near Chennai is one of the most revered and visited temples in the vicinity of Chennai. It enshrines an image of Karumaariamma, discovered in an anthill. This shrine was enlarged and rebuilt in the middle of the 20th century. There are shrnies here to Vinayakar, Subramanyar, Surya, Chandran, Maduraiveeran, Vaattavaraayan, the navagrahams and Perumaal.

An image of Renuka Parameswari, is also enshrined in the sanctum, in front of Devi Karumaari Amman. A tank is located in front of the temple entrance. The stalavriksham here is the neem tree, or the Veppa maram.

The temple has been designed so that the rays of the sun illuminte the sanctum in the months of Thai and Aadi. The Aadi Utsavam, Thai Poosam, and Chitra Pournami are the festivals celebrated here.

Tiruverkaadu is also home to the Tevaara Paadal Petra Stalam Tiruverkadu - glorified by the hymns of the Nayanmars, enshrining Vedapureeswarar.

SHAKTHI STHALAMS - CHAMUNDEESWARI HILL TEMPLE, MYSORE

Chamundi Hill is one of the landmark tourist attractions of Mysore, and it never fails to fall on the itenerary of those visiting Mysore. Other historic temples in the vicinity of Mysore are Srirangapatna, Talakkad and Somnathpur.

The Chamundeeswari temple is located on a hill in the vicinity of Mysore and is accessed through a motorable road. Chamundeeswari the tutelary deity of the Mysore Maharajas has been held in reverence for centuries, and the Wodeyars of Mysore have made extensive contributions to this shrine.

A flight of one thousand steps built by the Maharaja Dodda Devaraja in 1659 also leads up to the summit of the hill which is at a height of about 3000 feet. Chamraja Wodeyar IV is said to have worshipped here in 1573 and was miraculously saved from a lightning hit. Krishnaraja III (late 18th century) built the temple tower and presented the Nakshatramalika jewel with sanskrit verses inscribed on it.

Thus much of the current temple is the result of renovation efforts carried out in early nineteenth century, although the original shrine is much older. Chamundi Hill has been associated with the Hoysala ruler Vishnu Vardhana (12th century) and with the Vijayanagar rulers of the 17th century.

Chamundeeswari, or Durga is the fierce form of Shakti who vanquished the demon Mahishasuran. A colorful image of the demon greets visitors as they reach the summit of the hill. Also on this temple are several images of Nandi (the bull mount of Shiva). The best known of these is the collossal Nandi on the 800th step on the hill. This Nandi is over 15 feet high, and 24 feet long. It was created during the reign of Dodda Devaraja, who also built the steps leading up the hill.

There are also shrines dedicated to Shiva - Mahabaleshwar (attributed to Vishnu Vardhana the Hoysala ruler of the 12th century CE) and Lakshmi Narayana - Vishnu on this hill.

SHAKTHI STHALAMS - BHAGAWATI AMMAN OF CHOTTANIKKARA

Chottanikkara enshrines Bhagawati - the mother Goddess, one of the most popular deities in Kerala. The town of Chotanikkara is located near the city of Ernakulam. Enroute is the Poornatrayesa temple at Tripunittura.

The Deity:

Rajarajeswari is the presiding deity here. The image of Bhagawati (Rajarajeswari) is of laterite; untouched by the human sculptor, this image is of irregular shape. and is covered with a golden kavacam. The image has four arms. The upper right holds the discus, the left a conch. This deity is worshipped in three different forms - as Saraswati in the morning - draped in white, as Bhadrakali at noon draped in crimson, and as Durga in the evening decked in blue.

Adjacent to this image in the sanctum is an image of Vishnu in granite. Vishnu and Bhagawati together are referred to as Lakshminarayana. The prayers here address the deity as Amme Narayana, Devi Narayana and Lakshmi Narayana.

Interestingly, the image here is not fixed to the ground and is mounted on loose sand. Water offered during ablution ceremonies percolates underground.

There is also a shrine to Sastha depicting him with his consorts Purna and Pushkala. In front of the shrine are the flagstaff and the bali pitham. To the south is a platform known as Pavazhamallithara where the deity is believed to have appeared first. To the south west is a shrine to Shiva. To the north east there is a flight of steps leading to the Keezhkaavu, a shrine to Bhadrakali. In the keezhkaavu shrine is a paala tree with hundreds of nails driven into its trunk, as a mark of devotees having been exorcised here. Worship here is believed to rid devotees of evil influences, psychological ailments, evil spirits etc.

Much of the structure in this temple is a result of renovation carried out by the government of Cochin, in late 19th century.

Legend has it that a ferocious dacoit by name Kannappan who dominated this area, brought home a cow with the intent of slaughtering it. The cow escaped his butchering knife, and set him running in hot pursuit. His chase in vain, Kannappan returned home to find his beloved daughter playing with the very same cow. Complying with her request, he forsake the idea of killing the cow. His daughter passed away, and this greatly grieved him. Goddess Bhagawati appeared in his dream, and revealed to him that it was she who had come to him in the form of a cow. To his surprise, he saw two images in the cowshed the following day; the images were those of Devi and Vishnu. Kannappan built a humble shrine and worshipped the images in the cowshed. Eventually this shrine fell under repair and was discovered later and sanctified. It then grew into a shrine of the magnitude seen today, over a period of time.

The annual festival here is celebrated in the month of Kumbha or Aquarius (Feb - Mar). Maasi Makam, coinciding with the full moon, during this festival attracts vast crowds. Legend has it that the deity appeared in front of Vilvamangalam Swamigal a saint associated with this shrine and with Guruvayur. Vilvamangalam Swamy is said to have discovered Bhadrakali enshrined in Keezhkaavu.

SHAKTHI STHALAMS - BHAVANI TEMPLE AT TULJAPUR

Worship of the primeval energy Shakti in the form of the mother Goddess is seen in the four Shakti Peethas of Maharashtra - Tuljapur enshrining Bhavani, Kolhapur enshrining Mahalakshmi, Mahur enshrining Mahamaya Renukaand Saptshringi enshrining Jagadamba. Other Shakti temples in the state are those at Ambe Jogai and Aundh. (also see Daksha Yagna).

Bhavani was the tutelary deity of Maharaja Shivaji the valiant Maratha ruler and is held in great reverence throughout the state of Maharashtra. Bhavani is considered to be an embodiment of the ugra or ferocity, as well as a Karunaswaroopini - filled with mercy.

The Bhavani temple in Tuljapur is located on a hill known as Yamunachala, on the slopes of the Sahayadri range in Maharashtra near Sholapur. The temple entrance is at an elevation and visitors need to transcend a flight of steps to reach the shrine. Historic records speak of the existence of this temple from as early as the 12th century CE. Bhavani is worshipped in the form of a three foot high granite image, with eigh arms holding weapons, bearing the head of the slain demon Mahishasura. Bhavani is also known as Tulaja, Turaja, Tvarita and Amba.

Legend has it that a demon by name Matanga wreaked havoc upon the devas and the humans who approached Bhrahma for help and upon his advice turned to the Mother Goddess Shakti, who took up the form of the destroyer, and powered by the other (Sapta) Maataas Varaahi, Bhrahmi, Vaishnavi, Kaumaari, Indraani and Saambhavi and vanquished him to enable to peace to reign again.

Legend also has it that Bhavani vanquished another demon who had taken the form of a wild buffalo (Mahisha), and took abode on the Yamunachala hill, which is now home to the temple. Four worship services are offered each day here. The festivals of significance here are Gudi Padva in the month of Chaitra, Shriral Sashti, Lalita Panchami, Makara Sankranti and Rathasaptami. The deity is taken out in procession on Tuesdays. Navaratri is also celebrated with great fanfare, and it culminates in Vijaya Dasami.

SHAKTHI STHALAMS - MAHALAKSHMI TEMPLE OF KOLHAPUR

The four Shakti Peethas of Maharashtra are Tuljapur enshrining Bhavani, Kolhapur enshrining Mahalakshmi, Mahur enshrining Mahamaya Renukaand Saptshringi enshrining Jagadamba. Other Shakti temples in the state are those at Ambe Jogai and Aundh.

Kolhapur is located in Kolhapur district and is well connected with Pune, 240 km north. It is on the national highway between Bangalore and Pune. It is situated on the banks of the Panchganga river and is full of ancient temples and shrines.

Legends: The Karavira Mahatmya states that Vishnu resides in the form of Mahalakshmi at Kolhapur. Legend has it that Kolhasura, a demon that tormented the Gods and other beings, was destroyed by Mahalakshmi here at Karavira, and that the spot of his death became a thirtha and that she took abode here in a shrine which constitutes the temple today. (Legend also has it that Parvati - Kolhambika destroyed the demon Kolhasura at Tryambakeshwar).

History

Although several parts of the temple are of the second half of the second millennium CE, epigraphic references place the deity in the 7th century CE, and the temple in the 10th century CE. For a period in the interim, this temple had fallen out of worship and the image of the Goddess was housed elsewhere. Worship was restored in the year 1715 after the Marathas rose to power.

The Temple: The main entrance Mahadwara of the temple is the western entrance. Upon entering the Mahadwara one is confronted with several deepamaalas on either side, and enters the Garuda mandap with square pillars and foliated arches of wood, characteristic of Maratha temples. This mandap dates back to the 18th century. An image of garuda faces the sanctum. Another stone mandap, on a raised platform enshrining Ganesh, also faces the sanctum. Following this is the mandap with three shrines facing west. The central one is that of Mahalakshmi and the two on either side are those of Mahakali and Mahasaraswathi. The temple complex exhibits mortarless construction echoing the style of the early Deccan temples. Also to be noted here are the horizontal mouldings and the vertical offsets which create a rich light and shade pattern. Also seen in this temple is a rich display of sculpture of figurines in dancing poses, musicians, gods and goddesses. The three sancta have rather simple shikharas of brick and mortar dating back to the 19th century.

The image of Mahalakshmi carved in black stone is 3 feet in height. The Shri yantra is carved on one of the walls in the temple. The sanctum is designed such that once a year, the setting rays of the sun fall on the face of the image of Mahalakshmi for a period of 3 days in the months of Pisces and Leo.

Above the Mahalakshmi sanctum is a shrine with a Shivalingam and a nandi. The devakoshtas house Venkatesha, Katyayani and Gowri Shankar - facing the north, east and the south. There are a number of subsidiary shrines in the courtyard to the Navagrahas, Surya, Mahishasuramardini, Vitthal-Rakhmai, Shiva, Vishnu, Tulja Bhavani and others. Some of these images date back to the 11th century, while some are of recent origin. Also located in the courtyard is the temple tank Manikarnika Kund, on whose bank is a shrine to Visweshwar Mahadev.

Worship: Five worship services are offered each day here. The first one is at 5 am, and it involves the waking of the deity with a Kakada - torch, to the accompaniment of hymns. The second worship service at 8 am involves the offeirng of the Shodashopachara pooja consisting of 16 elements. The afternoon and evening services and the Shejaarati pooja constitute the three other services.

A festival image of the deity is taken out in procession around the temple courtyard each Friday, and on full moon days.

SHAKTHI STHALAMS - KALIKAMBAL TEMPLE IN CHENNAI

Of the numerous temples that line the southern meteropolis of Chennai, the Kalikambal temple in the heart of old Madras, in George Town stands out for its historic significance and its tradition of festivals, and it attracts thousands of devotees throughout the year. This temple has been visited by the great Maratha ruler Shivaji, and its visibility has grown steadily in the last two decades.

The Kalikambal temple located in Thambu Chetty Street in the heart of George Town in the business district of Chennai is among the most visited temples in the meteropolis.

This temple enshrines Kalikambal (Kamakshi) and Kamateswarar and a host of parivara devatas. The history of the temple goes back to a few hundred years. The great Maratha ruler Shivaji is said to have visited the Kalikambal shrine in Chennai, during his tour of the southern region of the Indian subcontinent. It is said that the original location of this temple was closer to the sea shore and that it was relocated to its present location during the period of British rule in India. It is also believed that a firece ugra form of the Goddess was held in worship earlier, and that this form was replaced with the Shanta Swaroopa form of Kamakshi, along with a Meru in the recent past.

This temple has a rich tradition of festivals, which are celebrated in splendor even today in the limited space that is available in the neighborhood. The Kinnitter - a chariot lined with metal cymbals is unique to this temple, and the kinnitter procession in the month of Vaikasi attracts large crowds. The Navaratri and the Vasanta Navaratri festivals are also of a unique nature here. This temple has grown in popularity exponentially over the last two decades. Unprecedented crowds throng the neighborhood on Fridays and during special celebrationsand the last two decades have seen major construction activities within the temple complex.

The presiding deity in this temple is Kalikambal (Kamakshi) enshrined in a west facing sanctum.

Entrance to the temple is through a modern Rajagopuram built and consecrated in the early 1980s. An inner mandapam leads one to the east facing shrine to the festival image of Kalikambal - Utsava Periya Nayaki. A south facing entrance leads one into the innermost prakaram of the temple, where the west facing sanctum is located. To its right is the shrine to Kamateswarar. Also in this enclosure are shrines to Arunachaleswarar and Subramanyar facing east, and the navagrahams. A flag staff is situated directly across from the sanctum, in the western portion of the outer prakaram, which also has shrines to Ganesha and Subramanyar (Vada Katirkaman). In the northwestern corner of the outer prakaram is a cluster of shrines to Vinayakar, Veerabhadrar and Kali facing south. There are a few other shrines in the northern portion of the prakaram, where the yagasalai is also situated.

In the north east corner of the outer prakaram is a large shrine to Natarajar and Sivakami. This shrine also serves as the alankara mandapam, where the festival image of Kalikambal is housed during the annual Bhramotsavam.

Festivals

The Kalikambal temple located in the crowded business district of Chennai observes several festivals throughout the year. Fridays in general are considered to be of significance here. Of greater significance are Fridays in the tamil months of Thai (Capricorn) and Aadi (Cancer).

The annual Bhramotsavam lasting for a period of 10 days is celebrated in the tamil month of Vaikasi (May 15 - June 15). The Vasantotsavam of the spring festival follows this celebration. The Vasanta Navaratri and the Navaratri festival involve the decoration of the mahamandapam in front of east facing shrine (of the processional image) with a unique facade lined with metal cymbals similar to those used in the kinnitter (or the chariot of cymbals) again unique to this temple. The 10 day Margazhi festival in the month of Saggitarius (Dec 15 - Jan 14) involves the procession of an image of Manikkavacakar for a 10 day period, culminating in Arudra Darisanam, when the image of Nataraja is taken out in procession in the early morning hours, and the image of Kalikambal is taken out in procession in the evening.

The Maasi Makam festival involves a procession of the deity to the seashore. The float festival celebrated once during prosperous times involved a procession in the month of Capricorn, three days after the full moon to the Kachabeswarar temple tank in the vicinity. Several other minor festivals are celebrated throughout the year.

SHAKTI STHALAMS - KANYAKUMARI TEMPLE

Kanyakumari is located at the southern tip of the Indian subcontinent. The small temple dedicated to Kanyakumari, or the youthful form of the primeval energy Shakti (Mother Goddess) is located on the seashore, in the town known by the same name. Kanyakumari was referred to by the British as Cape Commorin.

Kanyakumari represents the site where the spiritual leader Swami Vivekananda spent days in meditation upon a rock off of the coast. A memorial built in his honor is accessible via ferry. There is also a recently built memorial to Tiruvalluvar, the author of the philosophical work Tirukkural - a treatise on the Indian way of life.

The Kanyakumari temple is an ancient one and has been mentioned in the Ramayana, Mahabharata, and the Sangam works Manimekalai and Puranaanooru. It is believed that the image of Kanyakumari was installed and worshipped by Parasurama, who is credited with reclaiming Kerala from the ocean, and building several shrines.

Legend has it that the demon Baanaasuran wreaked havoc on the inhabitants of this world, and that Mahavishnu requested the Gods and the humans to request primeval energy Paraasakthi to vanquish the demon. Answering the prayers of the oppressed, Shakti appeared as a young virgin girl at Kanyakumari and commenced penance with the desire of marrying Shiva at Suchindram.

Legend has it that the celestial Sage Narada, fixed the midnight hour as the auspicious time for the wedding. When Shiva's procession reached a site by name Vazhukkumpaarai, a rooster crowed, hearlding daybreak, and that Shiva assuming that the auspicious hour was past, returned to Suchindram. The disappointed Goddess decided to spend her life in Kanyakumari as a virgin, and that all the food prepared for the wedding was laid waste and that it turned into the colored sand seen on the southern shores of the subcontinent. The demon Banaasuran upon hearing of Shakti's story proceeded to Kanyakumari to win her hand in marriage by force, and this led to a fierce battle in which he was slain by her.

The temple: The black stone image of Kanyakumari in the sanctum bearing a garland is an enchanting one. Of particular significance is the glittering nose ring that is visible from a distance.

Legend has it that the light emanating from this nose ring misguided arriving ships and caused them to crash onto the rocky coast. There is a door now, to the east of the shrine which is opened only five times a year. There are also shrines to Vijayasundari and Balasundari, friends and playmates of the Goddess in her youthful form. There are a total of 11 theerthams associated with the temple in the ocean surrounding the area. The confluence of the seas, at the southern tip of the subcontinent has been held sacred for centuries.

Festivals:

Worship services are carried out here, throughout the day, in a manner similar to that in Keralite temples. It must be remembered that Kanyakaumari was a part of the erstwhile Travancore kingdom.

The Vaisakha festival is celebrated in the tamil month of Vaikasi where an image of the goddess is taken around town in procession on various mounts. The car festival, the Aaraatu (when the eastern door to the shrine is opened) and the float festival here are of significance. The eastern door is opened also on new moon days in the months of Thai, Aadi (Capricorn and Cancer), during Navaratri and in the month of Kaartikai.

The Kalabham (sandal) festival in the month of Aadi is also of importance here, when the image is covered with sandal paste, and on the 13th day, ie. the last Friday of the month, vast crowds throng the temple as the image is covered with vast quantities of flowers brought in from several villages in the vicinity.

An image of the deity is held in worship at the Navaratri mandapam throughout the duration of Navaratri, and processions mark the festive celebrations on each of the nine nights.

The destruction of Baanasuran is enacted on Vijaya Dasami, the concluding day of the Navaratri festival, where an image of the deity is taken in procession on a horse mount to a nearby village - Mahadanapuram.

SHAKTHI STHALAMS - KAMAKSHI AMMAN TEMPLE AT KANCHIPURAM

The town of Kanchi was the capital of the ancient Pallavas. The Kailasanathar temple here is one of the grand Pallava monuments. The Kamakshi Amman temple at Kanchipuram is an ancient one and is associated with Aadi Sankaracharya of the 1st millennium CE. The Tamil saying Kanchi Kamakshi, Madurai Meenakshi and Kaasi Visalakshi illustrates the importance of the Shakthi shrine that it is.

Ekambreswarar temple, the Kamakshiamman Temple and the Kumara Kottam temple and the Ulagalanda Perumaal Temple are the primary shrines in Periya Kanchipuram. The first three mentioned above are located in a manner as to suggest the Somaskanda manifestation of Shiva, Uma and Skanda in the town of Kanchi. There are no shrines to Ambal, in any of the shrines to Shiva in Kanchi. Kamakshi is considered to be wholly present in Kanchipuram, as the only Ambal shrine.

Kamakshi Amman Temple is a famous Hindu temple dedicated to Goddess Kamakshi a divine form of Parvati. It is located in the historic city Kanchipuram, near Chennai, India and is popularly associated with Adi Sankaracharya, one of the greatest Hindu saints. Along with Madurai Meenakshi, Thiruvanaikaval Akilandeswari, Vishalakshi Varanasi, Kamakshi is an important part of worship of Parvati.

It is interesting to note that the main deity is seated in a majestic Padmasana posture, an yogic posture signifying peace and prosperity, instead of the traditional standing pose in most other temples of Parvati. The goddess holds a sugarcane bow and lotus and parrot in the lower two of her arms (Many of the Hindu god forms generally have four arms) and has the two divine instruments Pasa and Angusa in her upper two arms. It is interesting to note that there are no traditional Parvati or Shakthi shrines in the city of Kanchipuram, apart from this temple, which is unusual in a traditional city that has hundreds of traditional temples.

There are various legends attributed to it. One of them according to Kamkshivilasa is that the Goddess had to absorb all the other shakthi forms to give boon to Manmatha (the Hindu god of fertility and love). Another legend attributes it to the Raja Rajeswari pose of the deity that signifies an absolute control over the land under its control, leaving no other forms of Shakthi.

Legend has it that Kamakshi offered worship to a Shivalingam made out of sand, under a mango tree and gained Shiva's hand in marriage.

Kamakshi and Adi Sankaracharya

Adi Sankaracharya is significantly associated in the rich history of the temple. Like many other ancient goddesses, the form of Kamakshi was less benign than the current form. There used to be various forms of animal and human sacrifices in ancient Shakthi temples and it is believed that Adi Sankaracharya led to the more peaceful representation of the goddess by placing a divine Chakra before it. And the goddess agreed to show her benign side in the temple, while the forms of Shakthi outside Kanchipuram still had more angrier forms of Shakthi. There is no verifiable historical proof for this, though it is a part of the local folklore. Symbolic of this, during the festivals when the processional deity is taken for a procession around the temple streets, it takes leave from Sankaracharya, at his shrine in the inner corridor. It is also believed that Sankaracharya defeated Buddhist and other philosophers in this place, sparking a revival for Hinduism.

The layout of the temple is rather complicated. The outer prakaram houses the temple tank, and several mandapams such as the 100 pillared hall, the dwajaarohana mandapam etc. Imposing views of the golden vimanam can be had from the outer prakaram, which is pierced with four entrances on all four sides. Images to Vishnu (Ninraan, Irundaan, Kidandaan) are seen near the temple tank. One enters the four pillared hall then the inner prakaram, and climbs a series of steps, and reaches the sanctum. Immediately surrounding the sanctum are small shrines to Ardhanareeswarar, Soundaryalakshmi, Kallar (who has been mentioned in the hymns of Tirumangaialwar) and Varaahi. In this prakaram are shrines to Bangaru Kamakshi, Maha Saraswathi and Aadi Sankaracharya.

Festivals:

Four worship services are offered each day. The jewels adorning the image of the deity are of great beauty. The annual festival is celebrated in the month of Maasi. The silver chariot festival falls on the 7th day. Other festivals include Navaratri, Aadi and Aippasi Pooram, Sankara Jayanthi and Vasanta Utsavam in Vaikasi.

SHAKTHI STHALAMS/ TEMPLES OF GODDESSES

The Indian system of beliefs refers to the female aspect of divinity as Shakti - or the manifestation of energy. Parvati - the consort of Shiva or Lakshmi the consort of Vishnu are enshrined in temples and all over India. Some of these shrines are referred to as Shakthi Peethams, (or the sites where the parts of Sati's body fell as in the legend of Daksha's yagna). Others are ancient shrines closely tied to local legends and beliefs.

All about Shakti:

The Indian system of beliefs worships the primeval source of energy Shakti - in the form of the mother Goddess Devi. Variations of this worship are seen throughout the subcontinent.

Shakti, the mother Goddess, also known as Ambaa (mother), or Devi (Goddess) is considered to be the personification of Cosmic Energy in its dynamic form. It is believed that Shakti is the power and energy with which the Universe is created, preserved, destroyed and recreated (by the trinity of Hinduism Bhrahma, Vishnu and Shiva).

Shakti is worshipped in several forms. As Rajarajeswari or Kamakshi, she is the Universal mother. As Uma or Parvati, she is the gentle consort of Shiva. As Meenakshi - she is the queen of Shiva. As Durga, she rides the tiger, and bears weaponry. In the angry and terrifying form of Kaali, she destroys and devours all forms of evil. As Kaali, she is also the personification of time, her dark form being symbolic of future which is beyond our knowledge. Shakti is regarded as the mother of Skanda and Ganesha.

Shakthi Peethams are centers of Shakti worship, representing sites related to the legend of Daksha Yagna, Shiva and Sati his consort. Belief has it that Shiva performed the rudra tandava dance, carrying the dead body of his consort Sati. The Universe unable to bear the fury of the dance requested Vishnu to intervene, and Vishnu used is chakra to tear the body into several pieces, and bring down the fury of Shiva's tandavam. The severed pieces of Sati's body are believed to have landed in several spots across the region, and these are referred to as Shakti Peethams.

Belief in Shakti or the feminine aspect of Divinity is an integral (and popular) element of the religious fabric of the entire subcontinent. Female guardian deities are revered in all parts of India. The Shakta Agama deals with the worship protocol adhered to in Devi temples. There is a shrine to Shakti, or the consort of Shiva in virtually all Saivite temples throughout the subcontinent. Tantric practices involving chants, gestures and yantras (geometric shapes) also govern the worship of Shakti. Local forms of Shakti, not conforming to Agamic or Tantric rules are also widely prevalent throughout the length and breadth of the region. In the Tamil speaking region, Ambaal - Amman temples and shrines in Saivite temples as well as Maariamman temples are highly prevalent, as are the Bhagawati temples in Kerala. Kaali and Durga are popular deities in the state of Bengal. Kaali is also revered as an exponent of dance, defeated in the art only by Shiva at Tiruvaalangaadu (and in another legend at Chidambaram).

The Kamakhya Devi temple in Assam as well as the Ambaji temple in Gujarat have been popular centers of Shakti worship. The Vaishnao Devi temple in the northernmost state of Jammu and Kashmir as well as the Kanyakumari temple in the southernmost tip of the Indian subcontinent have both been centers of Shakti worship for centuries.

Lakshmi represents the feminine aspect of the preserver Vishnu (of the trinity Bhrahma Vishnu and Shiva), and is regarded as the bringer of prosperity. The Mahalakshmi temple at Kolhapur in Maharashtra regarded as a Shakti Peetham, and the Rangalakshmi or Ranganayaki shrine at Sree Rangam, one of the foremost Vaishnavite centers, are two of the prominent shrines to Mahalakshmi. There is a shrine to Mahalakshmi in all temples dedicated to Vishnu. Lakshmi is featured as a parivaara devata in all temples following the Saiva Agamas.

Saraswathi is considered to be the feminine aspect of the Creator Bhrahma, and is the embodiment of knowledge, learning and wisdom. Sharada Devi - at the Sringeri Sankara Peetham is hailed as the embodiment of wisdom. There is a modern temple to Saraswathi at Pilani in Rajasthan. There are shrines to Saraswathi in several temples all over South India. There is also a little known Saraswathi Ambal Temple in interior Tamilnadu.

MURUGAN TEMPLES IN THE OTHER PARTS OF THE WORLD -BATUMALAI SRI SUBRAMANIASWAMY TEMPLE, MALAYSIA

Batu Caves is a limestone hill, which has a series of caves and cave temples, located in Gombak district, 13 km north of Kuala Lumpur, Malaysia. It takes its name from the Sungai Batu or Batu River, which flows past the hill. Batu Caves is also the name of the nearby village. The cave is one of the most popular Hindu shrines outside India, dedicated to God Murugan. It is the focal point of the annual Thaipusam festival in Malaysia and attracts over more than 1.5 million pilgrims, making it one of the largest gatherings in history.

HISTORY Batu Caves is said to be around 400 million years old. When the caves were in a pristine state before 1860, several of the 18 cave mouths were used by the indigenous Besisi people (also referred to as Orang Asli) as transit shelters when they went out hunting from their jungle hamlets. As early as 1860, Chinese settlers began excavating guano for fertilising their vegetable patches. However, they became famous only after the limestone hills were found by American Naturalist, William Hornaday in 1878. Batu Caves is said to have been discovered by K. Thamboosamy Pillai, an Indian trader, in the 1800s. He was inspired by the 'vel'-shaped entrance of the main cave and was inspired to dedicate a temple to Lord Muruga located within the caves.

Religious Site In 1891, Pillai, who also founded the Sri Mahamariamman Temple, Kuala Lumpur, installed the murti (consecrated statue) of Sri Subramania Swamy in what is today known as the Temple Cave. Since 1892, the Thaipusam festival in the Tamil month of Thai (which falls in late January/early February) has been celebrated there.

Wooden steps up to the Temple Cave were built in 1920. Of the various cave temples that comprise the site, the largest and best known is the Temple or Cathedral Cave, so named because it houses several Hindu shrines beneath its 100 m vaulted ceiling.

Rising almost 100 m above the ground, Batu Caves actually consists of three main caves and a few smaller ones. The biggest, referred to as Cathedral Cave or Temple Cave, has a 100 m-high ceiling, and features ornate Hindu shrines. To reach it, visitors have to climb a steep flight of 272 steps. At the base of the hill are two more cave temples, Art Gallery Cave and Museum Cave, both of which are full of Hindu statues and paintings. Many of the shrines relate the story of Lord Murugan's victory over demon Soorapadam. An audio tour is available to visitors. The walk to the entrance is itself quite a pleasant experience through a lake and ponds filled with hundreds of colourful fish. The Ramayana Cave occurs to the extreme left as one faces the sheer wall of the hill. On the way to the Ramayana Cave, 50-foot (15 m) tall murti of Hanuman and a temple dedicated to Hanuman, the noble monkey devotee and aide of Lord Rama. The consecration ceremony of the temple was held on November 2001.

The Ramayana Cave depicts the story of Rama in a chronicle manner quite effectively. The cave is well lit and allows the visitor to stroll leisurely viewing the depictions along the irregular walls of the cave. One might experience the feeling that one is strolling through the giant intestines of the mighty demon, Kumbhakarann, brother of King Ravana of Lanka. A 42.7m (130 feet high) high statue of Lord Muruga was unveiled in January 2006, having taken 3 years to construct. It is the tallest Lord Muruga statue in the world.

FESTIVALS

Batu Caves serves as the focus of the Hindu community's yearly Thaipusam festival. It has become a pligrimage site for not only Malaysian Hindus, but Hindus worldwide from countries such as India, Australia and Singapore. A procession begins in the wee hours of the morning on Thaipusam from the Sri Mahamariamman Temple, Kuala Lumpur leading up to Batu Caves as a religious undertaking to Lord Muruga lasting eight hours. Devotees carry containers containing milk as offering to Lord Muruga either by hand or in huge decorated carriers on their shoulders called 'kavadi'. The kavadi may be simple wooden arched semi-circular supports holding a carrier foisted with brass or clay pots of milk or huge, heavy ones which may rise up to two metres, built of bowed metal frames which hold long skewers, the sharpened end of which pierce the skin of the bearers torso. The kavadi is decorated with flowers and peacock feathers imported from India. Some kavadi may weigh as much as a hundred kilograms. After a bath in the nearby Sungei Batu (Rocky River), the devotees wend their way to the Temple Cave and with remarkable endurance they climb the flights of stairs to the temple in the cave. Devotees use the wider centre staircase while worshippers and onlookers throng up and down those balustrades off on either side. When the kavadi bearer arrives at the foot of the 272 step stairway leading up to the Temple Cave, the devotee has to make the arduous climb against gravity- against the press of the bustling masses. Priests attend to the kavadi bearers. Consecrated ash is sprinkled over the hooks and skewers piercing the devotees flesh before they are removed. No blood is shed during the piercing and removal. In 2007, the festival attracted more than 1.5 million pilgrims, making it one of the largest gatherings in history.

Administration

Batu Malai Sri Subramaniar Temple is managed by the Board of Management of Sri Maha Mariamman Temple Devasthanam, which also manages the Sri Mahamariamman Temple, Kuala Lumpur and the Kortumalai Pillaiyar Temple. It also performs the role of Hindu Religious Consultant to the Government of Malaysia in determining the Hindu yearly calendar

With this, my Chapters on Murugan Temples/Sthalams comes to an end. My next postings will be on Shakthi Sthalams/Temples.

MURUGAN TEMPLE IN KERALA - SREE SUBRAMANYA SWAMI TEMPLE

The Sree Subramanya Swami Temple, Thazhakkara and the diety “Shadadhara Parathishta” of Lord Murugan has a historical presence of over 1000 years. Lord Murugan, assuming a human form representing a diety, holding a spig of paddy and Fire (Torch) showers blessings on his devotees. The Lord carrying spig of paddy is interpreted as the custodian of wealth. The Lord is a great protector of his devotees and healer of physical and mental ailments. He protects each and every part of the body of his devotees and even the powerful Navagrahas would be passive because of his grace. He Himself is said to have told Naradan, "Those who have sought refuge in Me have no fear, they won't be left with any needs; those who are devoted to Me have no enemies, they have no diseases...". The temple stands as a symbol of cultural heritage, communal harmony and prosperity of the region. It is surrounded by rich greenery. Very recently, the temple has undergone several physical and spiritual renovations. It has attained the aura of a great temple. There is massive increase in number of pilgrims. The tide of devotees on shashti days is an evidence for this. Those who visit this website (given below) are requested to conduct a pilgrimage to the temple and experience the grace of Lord Subrahmanya Swamy. The permanent assets of land, pond and 'sarpa kavu' of this temple is spread over an area of over 1.75 acres. The temple is under the administrative control of ‘Haindava Seva Samithi , a body registered under the 12th Travancore-Cochin Literary Science Charitable Act of 1955. History According to the Astrological Enquiry/search [Devaprasnam], this temple was built by a Yogeeswaran over thousand years ago. In the early rears, the temple was under Edapally Elangur Swarupam. Later the title of the temple was found handed over to the Waryath family. The temple had under its possession lots of moveable and immovable assets. Though the administration of the temple was under the Waryath family, major festivals were planned and managed by the Thazakkara No:71. N.S.S. Karayogam. In 1979, the temple was taken over by Sree Subrahmanya Haindava Seva Samithi.

• Milestones
• 20-06-1979 - Formation of Haindava Seva Samithi
• 23-06-1982 - Ayyappa Temple
• 22-04-1999 - Puna Prathishta & upa devadas
• 04-05-2001 - Dhwaja Prathishta & Jeevatha
• 18-01-2003 - Nalambalam
• 19-01-2003 - Devi Temple
• 04-02-2004 - Ganapathi Temple & Pradakshina track
• During 2005-06 -Total of 42 cents of land, adjacent to the temple, has been acquired in 4 phases
• Feb 2006 - Laying of granite slabs(Krishna shila) around Sreekovil

TEMPLE ADDRESS

Sree Subrahmanya Swami Temple, Thazhakara.P.O, MavelikaraAlappuzha Dist. Kerala India - 690102. Phone: 91 479 2305321

Email: mail@thazhakara.org

Web : www.thazhakara.org

OTHER MURUGAN TEMPLES IN TAMILNADU - TIRUPPORUR MURUGAN TEMPLE

The Tirupporur Murugan Temple is considered as the place of the sacred war. It is one of the 33 major temples of Tamil Nadu and is dedicated to Lord Muruga. This temple is situated 25-km away from Chingleput and 45-km from Chennai. This ancient temple dates back to the Pallava period.The Tirupporur Murugan Temple is called by names like Poriyur or Yuddhapuri or Samarapuri. According to the legends, after defeating Soorapadman at Tiruchendur, Skanda destroyed the rest of the demons at Tirupporur. History of The Temple In the temple there are inscriptions that belong to the early 10th century. There are inscriptions also belonging to the period of Vikrama Chola of the 12th century in the temple. After the glory of Tirupporur reached its peak, it faded into oblivion for some time. But Chidambara Swamigal rediscovered and renovated its glory in the middle of the seventeenth century. It is said that Tirupporur was a descendant of one of the poets of the "Tamil Sangam" of Madurai. Previously this place was a forest covered totally by Palmyra trees. It is believed that the idol of Lord Muruga (also spelt as Murugan) is "Swayambhu Murti", which lay covered up by an anthill. It is said that the image of 'Skanda' was discovered by Chidambara Swamigal in the anthill. He then built the temple again and reinstalled the image. Later the temple was looked after by the decedents of Chidambara Swamigal and reached its present glory. The Legend Related to the Temple The Tirupporur Murugan Temple has many legends related to it. According to one of the legends, Lord Vishnu and his consort Lakshmi were subjected to the curse of Kanva rishi. Lord Shiva came to this place to liberate and relieve them from the effect of the curse. Therefore at Tirupporur temple both Lord Shiva and his son Muruga are worshiped. According to the Sthalapurana, Lord Muruga with his consorts Valli and Devayanai granted protection to devas and explained the meaning of Pranava to Agastya Muni at this place. Other legend says, Skanda described the principle of pranava or reality to the devas here. The very concept of Pranavam is said to have worshiped Skanda here, and the hill behind the temple is known as "Pranava Malai'. Legends also say that Lord Vishnu worshiped Shiva as "Vanmeekeswara" on the Pranava Hill. He did this to get rid of the sin of having killed Soorapadman. Skanda is enshrined in several forms in this temple, all of them related to legends from the Skanda Puranam. The best of these is the depiction of Skanda as a warrior, "Samhara Subramanya". Skanda is also enshrined in the form of a child, explaining the meaning of the oneness of creation Om to his father Lord Shiva. Architecture of The Temple The eastern side of the temple is sanctum sanctorum where there's a 'Palmyra' tree. The anthill under it, has "Kanda Perumal" with "Valli" and "Devayanai" on a small Peetha. Chidambara Swamigal used to perform Abhishekam to these images. There's an image of the lord present in the anthill which is covered with Kavacha and other jewels without the ritual of Abhishekam (also spelt as Abhisheka) performed for this deity. The temple has a hall having 24-pillars and another circular hall having 30-pillars. There is a shrine to "Vembadi Vinayaka" under a Neem tree. On the southern side of the temple, there are two sacred Teerthams (also spelt as Teerthas or Theertahs), "Saravana Poigai" and "Valliyar Odai". Mandapam on the eastern side of the Teerthams has four pillars. There is also another Teertham by name "Pranavamritam". Worship The presiding deity here is offered four worship services each day. Festivities The temple festival celebrated here is the Skanda Sashti, celebrated in the month of Aippasi (October-November). Other festivals that are celebrated over here include "Margazhi Tiruvadirai" and "Navaratri". How to Reach the Tirupporur Murugan Temple

• Air: Nearest airport is Chennai, which operates both national and international flights
• Rail: Chennai is the nearest railway station, which is a major junction and is well connected with different parts of Tamilnadu and India.
• Road: Tirupporur is accessible by road from Chennai and Chengalpattu. Private taxis and buses ply from Chennai and Chengalpattu to Tirupporur.

OTHER MURUGAN TEMPLES IN TAMILNADU - VALLI MALAI MURUGAN TEMPLE

VALLI MALAI MURUGAN TEMPLE

Virali Malai Location: It is located at 40kms from Pudukottai and 30kms from Trichy in the Trichy-Madurai main road.

Siddas, Saints and Other Devotees: This is the place where Arunagirinathar attained Astama siddhi. When Arunagirinathar stayed in Vayalur, Muruga came in his dream and asked him to come to Virali malai saying, "Yemmai pugazhndu paada yamuraiyum Viralimalaikku varuga". Anrunagirinathar sung 16 Tirupugazh songs on Virali malai Murugan. Also Vasishtar and his wife Arundathi got Sapa Vimochana by worshipping Viralimalai Murugan. (There is a story behind this.. Arundathi is one of the Karthigai matha who took care of Muruga in his childhood. All the other five fed milk to kulandai murugan but only she didnt give milk. On seeing this Vasishtar got angry and punished her(Saapam). On seeing this Muruga got angry and he inturn gave saapam to Vasishtar). Also Kachiappa Munivar(Father of Soorapadman) and Naradar also got Saapa Vimochanam from this Murugan. As a proving factor for these facts, ther are carvings for Vasishtar, Arundathi and Naradar on pillars. During the Uchi kala Pooja Suruttu(Large size Cigarette) is kept with the padayal for this Murugan. For this, there is a story: A devotee had the habbit of smoking Suruttu. During a rainy season he thought Muruga would felt cold and he kept Suruttu for Muruga. On seeing his bakthi Muruga got happy and from that day Suruttu is kept with padayal during the Uchi Kala Pooja Sannidis in Virali malai:

On the way to the mountain, there is an Arumugan sannidi in a mandapa called Sandana kottam. And there is a Sannidi for Idumban and also for Meenakshi Sundaresar which is carved inside a single rock . There are 207 steps to reach the temple. In the prakara, Vinayagar, Dakshina murthy, Agasthiar, Arunagirinathar, Sandigeswarar and Bairavar are there. The Moolavar Viralimalai Murugan is with 6 faces and 12 hands, sitting on Peacock. On the two sides Valli and Deivayanai are there.

Festivals and Poojas:

Chitra Pournami, Sangabishekam, Vaikasi Visakam, Adi Karthigai, Kanda Sasti, Tai Poosam, Masio Karthigai, Magabishekam and Panguni Uthiram are celebrated grantly here. Taip pusam, Pankuni Uttiram, Kanda Sasthi and Adikrittikai are the main festivals as in other Murugan temples.

MURUGAN TEMPLES - AARUPADAI VEEDU - PAZHAMUTHIRCHOLAI

Pazhamuthircholai is situated 19 kilometres from the temple town of Madurai. The place is full of natural beauty and sylvan surroundings. This hill is also known as Vrishabhadri or Idabagiri. At the foot of the hill is situated Azhakar Kovil, which is one among the 108 divyadesams sanctified by the hymns of Azhwars sung in praise of the Vishnu enshrined in this temple. Atop the hill Lord Muruga stands majestically in the temple as the Lord of the Hills popularly known as Kurinji Nilakkizhavan in Tamil. The temple of Pazhamuthircholai can be reached by a motorable road leading to the hill.

Pazhamuthircholai is mentioned as the sixth of Lord Murugan's Aaru Patai Vidukal, the six holiest Murugan shrines described by Cankam poet Nakkirar in his poem Tirumurukarruppatai. Regarding the identity of the sixth major site, there is no consensus among scholars and many local temples are ascribed the distinction. Most scholars, priests and devotees identify Pazhamutircholai with the shrine of Palamutircolai, twelve miles north of Madurai in the Alagar Hills, above the Alagarcoil Vishnu temple. While this temple is not as large or bustling as the other five recognized shrines, it is just as incredible to visit.

This shrine is located on the northern outskirts of Madurai in a pleasant wooded hill not far from Alagar Visnu Kovil, a fortified temple complex revered as one of the 108 abodes of Vishnu glorified by the hymns of the Alwars. At the top of the hill, is Noopura Ganga, a perennial waterfall with a temple dedicated to Rakkayi Amman. The Nûpura Ganga atop the hill is said to originated from the anklet of Tirumal or Visnu and hence the name of the spring. It is said that sitting in the madavi mandapa near the spring Ilangovadigal wrote one of the five mahakavyas in Tamil, viz., Silappathikaram. Even today the place is very fertile with many trees and different flora and fauna, a standing testimony to the vivid description of the place's natural beauty as found in Tirumurugattruppadai of Nakkeerar.

Though the sthala is of ancient origin, the temple as in existence today was constructed only recently. From days of yore Vel has been worshipped as the moolavar or main deity. The idol of Lord Muruga in a standing posture has a single face and four hands with Valli and Deyvayanai on both sides. The Vel made up of stone is of special significance and is worshipped with a great veneration by devotees.

The sthala vriksha is a rose apple tree. The fruits of this tree ripen during Skanda Sashti festival. The temple that was in existence during Sangam period no longer existed in Arunagirinatha's time. The recently constructed temple is considered as Pazhamuthircholai and worshipped by the devotees. It is needless to say that it is one of the six abodes of Lord Muruga very extensively praised and described by Nakkeerar in Tirumurugatruppadai. Arunagirinathar also reveres this shrine in his Tiruppugazh. Arunagirinatha sang 16 Tiruppugazh psalms to Pazhamuthircholai Muruga. Though one might be in possession of all types of wealth, if he wants to lead a healthy life bereft of any disease he should necessarily visit Pazhamuthircholai. Arunagirinatha very emphatically says in the most unequivocal terms that Lord Muruga should come before him running to bless each and everyone with health and wealth as has been very clearly described in the Tiruppugazh psalm. Not far from Pazhamuthircholai south of Madurai is the Aaru Padai Veedu, Tirupparankunram.

MURUGAN TEMPLES - AARUPADAI VEEDU - THIRUTHANI

The beautiful temple of Lord Muruga at Tiruttani crowns a single rock 700 feet above sea level. It is situated amidst a range of hills with a dramatic panoramic view. This sacred place is on the Madras-Bombay route, 13 kilomters from Arkonam and 84 kilometers from Madras. Around this town are famous religious places such as Kancheepuram (Banares of the South) on the South, Sholingar and Vallimalai on the West, the popular and renowned pilgrimage centre, Tirupati (otherwise called Balaji) and Kalahasti (with its Vayu Lingam) on the North and Tiruvalangadu (of puranic fame) with Lord Nataraja on the East.

Greatness of Tirutanikai Puranic Importance Of Lord Murugan's six Padaiveedus, Tirutanikai ranks prominent as the crown jewel of our Lord. As its very name indicates, when we propitiate our Lord in this holy shrine, He blesses us with mental peace and bodily happiness. His righteous indignation towards the asuras for their cruelty is said to have been quelled and cooled at this place which is, therefore, known as Shantipuri (Abode of Peace). As the prayers and desires of the devotees who worship our Lord Tanikesan on this hill with unserving faith and intense devotion are fulfilled in no time, this hill is also called Chanikasalam. When our Lord came to this hill after wedding Goddess Valli at Vallimalai, She implored Him to enlighten Her on the importance and greatness of this hill. In reply, our Lord said that if one worshipped Him with heart and soul for five consecutive days in this hill temple, that person would be blessed with all that is best in this life and hereafter. In Treta Yuga, Lord Rama, after putting an end to Ravana, worshipped Lord Siva at Rameswaram, at whose request Rama came to Tiruttani and found perfect peace of mind by worshipping our Lord Subrahmanya here. In Dwapara Yuga, Arjuna got the blessings of our Lord here by offering prayers to Him on his way to the South for Teertha Yatra (pilgrimage to take sacred immersion). Lord Vishnu prayed to our Lord at this place and got back His powerful Cakra (sacred wheel), Shanku (sacred conch), which were forcibly seized from Him by Tarakasura, brother of Soorapadma. Lord Brahma propitiated our Lord here at the holy spring (by the sides of the steps to the shrine) known as Brahmasonai after his imprisonment by our Lord for his failure to explain the Pranava ('Om' mantra) and got back his creative function of which he was deprived by our Lord due to his egotistic impudence in neglecting to worship Lord Subrahmanya on his way to Mount Kailasa to worship Lord Siva. Lord Indra planted and reared in the pool known as Indrasonai adjoining this hill temple the rare plant known as Karunkuvalai, which gave three flowers a day and worshipped our Lord thrice daily with these flowers and , thus, got back the precious wealth of Deva Loka such as Sanghaneeti, Padmaneeti, Chintamani, etc seized by the asura titan. Nanda Devi worshipped our Lord here on the bank of the Nandi River and got His peerless initiation to realize the unique relationship between the soul (jeevatma) and God (Paramatma), which is the quintessence of Saiva Siddhanta philosophy.

On worshipping our Lord at Thanikai, the king of snakes Vasuki got his bodily wounds healed, which had been caused during the churning process in the Milky Ocean to secure the Amrita (nectar of immortality) by the devas and asuras when the Mantotra Mountain was used as the churning base and the snake king Vasuki as the rope. Sage Agasthyar Muni (of Potikai Hill) worshipped our Lord at Tanikai when he was blessed with the rare divine gift of the ever-sweet peerless Tamil language, the beauty of which has been extolled by all the great saints and poets of Tamil Nadu.

Literary Importance

Apart from the puranic greatness of Tirutanikai, Saint Arunagirinathar, the illustrious devotee of Lord Muruga who lived 600 years ago, praised this hill as the chosen place for worship by devas and the favorite abode of saints performing prolonged tapas (austerities). He also compared this hill to Sivaloka (Bhuloka) and as the very soul of the world. Saint Ramalinga Swamigal (Arutprakasa Vallalar), who lived 150 years ago, was invited to come here by our Lord of Tanikai (seated on this hill) Who appeared before our saint in the mirror of his puja room at Madras after which the sour-stirring arutpa songs flowed from his lips in chaste Tamil like a torrential stream.

Sri Muttuswami Deekshitar, who lived 200 years ago (one of the trinity of carnatic music) had his inspiration in Tiruttani when our Lord (in the guise of an old man) met him on the steps and sweetened his tongue with the prasadam of this temple, which impelled him to sing his first song -- of course -- on Lord Murugan of Tanikai. Many a miraculous event takes place at this shrine from time to time by the grace of our Lord. Oh, how grand and glorious is our Lord Tanigesan on this sacred hill of ancient fame and name!

Specialities of Tiruttani Saravana Poikai The sacred tanks of the shrines of our Lord are all known as Saravanapoikai ('sacred pond of the reedy marsh' where Lord Karttikeya was born). The tank at Tiruttani, which (unlike in other places) is at the very foot of the hill, is particularly renowned for its sacred water (teertham) having curative effect for ailments both bodily and mental, as it is rich in minerals such as sulfur, iron, etc. A bath in this holy tank refreshes the devotee and makes him hale and healthy to propitiate our Lord with faith and devotion.

Sapta Rishi Teertham

At the lovely garden on the south side of this sacred hill amidst a thick cluster of shady trees and seven cool sprints, the Seven Rishis (who today form the Great Bear stellar constellation) are said to have worshipped Lord Muruga and the Sapta Kannikas (Seven Virgins) enshrined at this place in a tiny temple. On the outskirts of the Tiruttani town, on both sides of the Nandi River, are the ancient temples of Lord Vijayaragama Swami, Arumuga Swami and Veerateeswarar, the latter two of which are more than a thousand years old. In the temple of Arumuga Swami, there is soorya puja every year for three days in March when the rising sun is said to worship our Lord by casting its rays upon the holy Feet of the deity on the first day, Breast on the second day and Head on the third day through a hold in the wall, which reveals the marvellous intellect of the architects of ancient days.

Festivals

Besides the monthly Krittikais which attract a large number of devotees to this shrine, the two outstanding annual festivals are the Aadi Krittikai and the 31st of December New Year Step Festival.

Aadi Krittikai festival (in July-August) lasts for three days with Float Festival when lakhs and lakhs of devotees come to this holy place from far and near. The streets are thronged to the full. About one lakh and fifty thousand flower kavadis (which increase with each year) are offered to the deity. The sight of the devotees who carry them, uttering the sacred and inspiring "Haro Hara!" as they march and dance in long rows touches the very core of our hearts and makes us spellbound. One should see it to believe it.

December 31st Step Festival When the old (Gregorian) year is rung out and the New Year sets in (ie at the stroke of midnight on December 31st each year), lakhs of devotees are present on the sacred Tanikai hill to have the darshan of their Lord. They come to Tiruttani to offer their heart-felt prayers to our Lord on that day and night to be blessed with peace and plenty during the New Year. This festival came into vogue during the British Raj when the famous Vallimalai Swamigal persuaded his followers to offer their homage first to Lord Tanigesan, the giver of all good, and only then to their official bosses. On this day, numerous bhajana parties gather and ascend the hill, singing the melodious Tiruppugazh songs and burning camphor on each of the hill's 365 steps, one for each day of the New Year. The entire atmosphere is filled with the music of these devotional songs, which is a feast to the eyes and ears. The sight of the Vel Kavadi taken to the shrine by some devotees on this day with the thin, sharp ends pricked and pierced all over the body above the hip (in spite of which they carry it with ease and grace) inspires and elevates our thoughts to adore our Lord for His mighty, marvellous and miraculous powers.

• Devasthanam Amenities The following amenities have been provided by Tiruttani Devasthanam for the benefit and convenience of the public: Ghat Road for easy and speedy access to the temple with Devasthanam buses and vans plying the route; Self-contained, well-furnished Devasthanam cottages and rooms within easy reach of the temple; Kalyana Mandapams for performance of marriages;
• Kalyana Utsavam (wedding ceremony) may be performed for a nominal fee; A Golden Car (Thanga Ther) 18 feet in height guilded with nine kilos of gold and crafted with exquisite craftmanship may be taken out and pulled in procession around the temple upon payment;
• Pure cow's milk (for abhishekam) and other puja articles are sold at the Fair Price Shop;
• Publications, calendars, rosaries and souvenir momentos are availble for sale;
• Palliyarai Puja (to obtain His Grace in divine slumber) may be performed. On payment of a lump sum, the puja will be performed in perpetuity for one day each year from the accrued interest.
• Orphanage and Karunai Illam for poor, parentless boys who are given free meals, lodging, clothing, public education and other facilities;
• Sri Subramanya Swami Government Arts College at Tiruttani supported by Devasthanam donations;
• Siddha Vaidya Dispensary; and Dr. S. Radhakrishnan Library on the site of his birth in Tiruttani town. Muruga bhaktars who wish to stay in a traditional chattiram (pilgrim's rest) may stay at Nattukotta Chetty Chattiram (just above the Tiru Kulam). Accommodations are basic however; bring your own bedding. Ask for Mr. Muniyappa -- and consider making a modest donation when you leave. Nattukotta Chetty Chattiram is closely associated with Valli Malai Tiruppukazh Asramam and the Vallimalai Satchidananda Swamigal Tiruppukazh Sabha.

MURUGAN TEMPLES - AARUPADAI VEEDU - SWAMIMALAI

Swamimalai in the Chola Kingdom enshrines Swaminathan in a temple built on an artificial mound accessed through a flight of 60 steps symbolizing the 60 years that constitute the cycle of years in the Indian calendar.

Swamimalai is a sylvan village, situated about five kilometers west of Kumbakonam on the banks of a tributary of river Cauvery. The temple is situated very close to the bus stand and the railway station is about two kilometers away. It is well connected to and surrounded by important places like Kumbakonam, Tiruvidaimarutur, Mayiladuthurai, Papanasam, Tanjavur etc.

Mythology and History Swamimalai is fourth among the six padai veedu or sacred shrines dedicated to Lord Muruga. The presiding deity here expounded the meaning of the Pranava mantra OM to his own Father Lord Siva Himself.

Mythology says that saint Bhrugu before commencing an arduous tavam or penance, got the boon that anybody disturbing his mediation will forget all his knowledge. Such was the power of the penance that the sacred fire emanating from the head of the saint reached up to the heavens, and the frightened devas surrendered to Lord Siva praying for his grace. The Lord extinguished the sacred fire by covering the saint's head by hand. With the saint's penance thus disturbed the Lord became oblivious of all his knowledge and is said to have regained them by learning the Pranava mantra from Lord Muruga at this shrine.

Once when Brahma, the lord of all creations was proceeding to Kailasa, the ever-playful child Lord Muruga asked him for the meaning of the Pranava OM. When Brahma admitted his ignorance, the Lord imprisoned him. With Brahma imprisoned, all creations came to a standstill and the devas prayed to Lord Siva to get Brahma released. When Muruga insisted that the imprisonment was a just punishment for the ignorance of Brahma, Lord Siva asked him whether he himself knew the meaning of the primordial Pranava OM. Lord Muruga said that he knew the meaning of OM and can expound it to the latter only if he can accept him as guru and listen to the exposition as a devoted disciple. As Lord Siva acceded to the request of Lord Muruga and heard the exposition of OM as a disciple, the place came to be known as Swamimalai and the presiding deity as Swaminathan.

The temple is built on an artificial hillock of about sixty feet height with sixty beautifully laid stone steps representing the Hindu cycle of sixty years - leading to the Lord . In the ground floor there are temples dedicated to Lord Sundareswarer and Goddesss Meenakshi. Hymns in praise of the presiding deity have been sung by saint Nakkeerar in Tirumurukatrupadaiand by Saint Arunagirnathar in Tiruppukazh.

Daily Poojas and festivals

Daily pujas to the deities are performed six times a day (six kalams). Usha Kalam, Kalasandhi and Uchikala poojas are performed in the forenoon and the afternoon poojas commencing from Sayaratchai and Rendam kalam are concluded with Arthajama pooja in the night. The important festivals conducted in the temple are: Monthly Kirutikai festival Temple Car festival in April Visakam festival in May Navaratri festival in May Skanda Shashti festival in October Tiru Karthikai festival in Nov/December Taippūcam festival in January and Pankuni Uttiram festival in March.

Golden Chariot The temple has an imposing golden chariot made of seven kilos of gold, 85 kilos of silver and other metals like copper, beautifully illuminated with electric bulbs. Devotees on payment of Rs. 1001 can take the deity in a procession in the golden charriot around the outer corridor. Devotees are offered a shawl, eversilver pot and a small box with the Lord's prasadam. Facilities For the convenience of the pilgrims and devotees, 11 rooms, four cottages, two VIP cottages, one donor cottages, three marriage halls and one dining hall have been constructed and are let out at nominal rent ranging from Rs. 20/- to Rs. 100/- per day only. Sub-temples Among the sub-temples under the administration of the Swamimalai temple, the Sveta Vinayagar temple at Tiruvalanchuli is an important one. The presiding deity Lord Sadaimudinathar and Goddess Perianayaki have been sung by Tirugnanasambandar and Tirunavukkarasar in Tevaram. A unique feature of this temple is the Sveta Vinayagar or White Pillaiyar made of the sea foam formed at the time of churning of the Milky Ocean by the devas and asuras to get the nectar. The sacred Cauvery River flowing nearby herself has turned around in a right semicircle around this shrine and hence the name Valanchuli or right twist. Renovation of this temple at a cost of Rs. 50 Lakhs is progressing.

Another architecturally beautiful temple at Kilpazhayarai dedicated to Lord Somanathaswami is also under renovtion at an estimated cost of Rs. 50 Lakhs. It is worth mentioning that this shring is the birthplace of Saint Managaiyarkarasi, one among the 63 Nayanmars. Hymns in praise of the presiding deity have been sung by Tirunavukkarasar. Other sub-temples mentioned below under the administrative control of Swamimalai temple are also to be renovated at a modest cost of about Rs. 5 lakhs each. Dharmapureeswarar Temple, Vallalarkoil; Chakravageeswarar Temple, Chakkrapalli; Ezhutharinathar Temple, Innambur; Skandanathar Temple, Tiruerakaram; and Thirupandeeswarar Temple, Adanur. All the above temples along with the Swamimalai temple are administered by an Asst. Commissioner / Executive Officer appointed by the Commissioner, Hindu Religious and Charitable Endowments Dept, Chennai. All contributions in cash and kind for the renovation of the above temples may kindly be sent to: Assistant Commissioner / Executive OfficerArulmigu Swaminatha Swami TempleSwamimalai - 612 302Thanjavur district Tamil Nadu, IndiaPh: (0435) 254421

******************** Travel Base: Thanjavur