Wednesday 31 August 2022

Sri Vaikunda Perumal temple / Sri Vaikuntha Perumal Temple / ஸ்ரீ வைகுண்ட பெருமாள் கோயில், பேரம்பாக்கம் / Prambakkam, Tiruvallur District, Tamil Nadu.

The visit to this Sri Vaikunda Perumal Temple at Perambakkam, was a part of “Ashta Siddhi Temples” visit, located between Kosasthalaiyar and Koovam rivers, on the north side of Perambakkam. Apart from Shiva temples, on the way visited Perumal temples also.


The Presiding Deity : Sri Vaikunda Perumal
Thayar                   : Sri Kamalavalli

Some of the salient features of this temple are...
The temple is facing east with a 3 tier Rajagopuram. Balipeedam, Dwajasthambam and Garudan are immediately after the Rajagopuram. In sanctum Sanctorum Moolavar Sri Vaikunda Perumal is in sitting posture with Sridevi and Bhudevi. Alwars  and Nagars are in ardha mandapam.

In prakaram Thayar Kamalavalli Sannidhi, Andal, Kothanda Ramar, Sri Vikaasanachariya, Sri Bhaktha Anjaneyar, Chakkarathalwar / Sudarsana & Yoga Narasimhar.

ARCHITECTURE
The temple consists of sanctum Sanctorum, ardha mandapam and mukha mandapam. The sanctum sanctorum’s adhistanam is not completely visible. An eka thala vesara vimanam is on the sanctum sanctorum. Stucco images of Maha Vishnu’s 4 avatars are in the greeva koshtam. Maha nasis and alpha nasis are on the greevam.
  


HISTORY AND INSCRIPTIONS
It is believed that the original temple was built during Pallava period and latter received contributions from Chozhas.  The temple was completely reconstructed with bricks and mukha mandapam with cement concrete during recent years.

On 8th November 1968, ashta bandhana Maha samprokshanam was conducted after rectifying the damages and construction of Thayar Sannidhi. 

Ashta bandhana maha Kumbhabhishekam was conducted on 29th June 2009.

Kumbhabhishekam was conducted on 10th February 2014, after constructing  Maha mandapam ( Mukha mandapam ).


LEGENDS
It is believed that, worshiping Maha Vishnu in this temple, it will be equivalent worshiping at Vaikundam. It is further believed that Maha Vishnu grants Moksha, to those worshiping at this temple.

It is further believed that this temple is a “sree dosha parihara sthalam”. Ie, dosha due to curse of women. To get rid of sree dosha, people has to lit ghee lamp and submit thulasi garland to Moolavar.

It is further believed, devotees prays Sri Vaikunda Perumal and Thayar Kamalavalli, for santhana bhagyam /  child boon and to remove marriage obstacles.


POOJAS AND CELEBRATIONS
Apart from oru kala regular poojas as per vaikhanasa agama , special poojas are conducted on Vaikunta ekadasi, Krishna jayanthi, Hanuman Jayanthi, 10 days Brahmotsavam in Chithirai month with a temple car’s procession on 7th day and other Vaishnava  functions.

During 10 days Brahmotsavam, Perumal will be taken on Simha Vahana, Adhiseshan vahana, Garuda Vahana, Elephant vahanas.
Vasanth TV documentary link is as given below

TEMPLE TIMINGS
Since oru kala pooja is conducted, the opening and closing times are unpredictable.

CONTACT DETAILS
 
HOW TO REACH
The temple is 9 KM from Kadambathur, 12 KM from Thakkolam, 18 KM from Tiruvallur, 24 KM from Arakkonam and 54  KM from Chennai.
Nearest Railway Station is Kadambathur.  

LOCATION OF THE TEMPLE  : CLICK HERE



--- OM SHIVAYA NAMA ---

Tuesday 30 August 2022

Sri Ponnambalawaneswarar Devastanam Kovil / ஸ்ரீபொன்னம்பலவனேஸ்வரம் கோவில் / ශ්රීපොන්නම්බලවානේස්වරර්දේවස්ථානය, කොටහේන / கொட்டாஞ்சேனை /Kotahena, Colombo, Sri Lanka

The Visit to this Sri Ponnambalawaneswarar temple, at Kotahena, Colombo was a part of Sri Lanka’s ( Ezha Nadu ) Paadal Petra sthalangal Visit scheduled between 28th November  to 2nd December 2013. Utilizing this opportunity, we have Visited some, Shiva, Murugan, Amman Temples and Epic Ramayan associated sites of Sri Lanka.
 

Moolavar    : Sri Ponnambalawaneswarar, 
                   Sri Swarna Sabeswarar swamy
Consort      : Sri Sivakami Ambal

Some of the important details of this temple are …..
The temple is facing east with a 5 tier Rajagopuram. Balipeedam, Dwajasthambam and Rishabam are in inner prakaram, after the Rajagopuram. In Koshtam, Vinayagar, Dakshinamurthy, Lingothbavar, Brahma and Durgai.

Kanni Moola Vinayagar, Somaskandar, Pancha Lingas, Maha Vishnu, Valli Devasena Subramaniar, Utsavars, Shaniswaran, Bhairavar, Swarna Bhairavar, Navagrahas, Chandran, Suryan, Yaga Salai and Nalvar are in the praharam. Utsava murtis Natarajar with Sivagami, Sri Vaklli Devasena Arumugar with 6 face and 12 hands are in maha mandapam, the screens are with Shiva & Parvati's Kailaya scene.
 
Ambal Sri Sivakami is in a separate sannidhi facing south. The outer prakaram is spacious with sannidhi for Anjaneyar. Muthumariamman and Nagar.

Rama,  Sita and Lakshmana
ARCHITECTURE
The temple consists of Sanctum Sanctorum, antarala, ardha mandapam and maha mandapam. The praharam was completely covered with stone. Provisions are give for natural lighting and ventilation which are not adequate.

The complete temple was constructed with stone from adhistanam to prastaram. The adhistanam is of pada bandha adhistanam with jagathy, Kumudam and Pattigai. The Bhitti starts with evedhigai. The pilasters are of vrutha pilasters with base with nagabandham, kalasam, kudam, palagai, pushba pothyal. The prastaram consists of valapa, kapotam and bhoomi desam.

Some of the stones are brought from India. And the master sculptors are from India. The Pillars has the bas reliefs of various Hindu GOD and Goddess, flower motifs. The prakaram Pillars are very much similar to Rameswaram and the lamps are similar to Thiruvannamalai temple.
 
remimds Rameswaram Temple Corridor


HISTORY AND INSCRIPTIONS
Ponnambala Mudaliar, constructed a small temple dedicated to Lord Shiva in the year 1857. After him, Ponnambalam Ramanathan his son, an attorney General and a freedom fight of Sri Lanka built this temple in stone in the year 1907 - 1912. Ashta bandhana maha kumbhabhishekam was conducted on 21st November 2012. Further expanded by his grandson, Rehabilitation, resettlement and Hindu Religious Affairs Minister D M Swaminathan, which includes construction of the east side 5 tier Rajagopuram in the year 1965. The Rajagopuram was built with stone up to prastaram level and the super structure was built with bricks, which has the 162 stucco images. . 
 
POOJAS AND CELEBRATIONS
Apart from 5 kala regular poojas, special poojas are conducted on, Pradosham, Maha Shivaratri, Vinayagar Chaturthi, Arudra darshan, Navaratri, etc,. The Annual festival starts from 10th day of Panguni and ends on Panguni Uthiram. Somaskandar, Chandikeswarar, Murugan with Valli Devasena will be taken in procession in Temple cars which are pulled maximum by the ladies.


TEMPLE TIMINGS
The temple will be kept opened between 05.00 hrs to 12.00 hrs and 17.00 hrs to 20.30 hrs.

CONTACT DETAILS
The Land line number +94112431252 or +94112447837 may be contacted for further details.  

HOW TO REACH
The temple is very much closer to harbour, 2.5 KM from Fort Station, 2.3 KM from Colombo Bus Stand and 4 KM from international Air port.

LOCATION OF THE TEMPLE  : CLICK HERE






--- OM SHIVAYA NAMA ---

Saturday 27 August 2022

Ruhunu Maha Kataragama Dewalaya/ Katrakama Temple, ( Kathirkamam ) Periya Kovil / கதிர்காமம் பெரிய கோவில், Kataragama/ கதிர்காமம், Sri Lanka.

The Visit to this Kandy Kathirkamam Murugan temple at Kataragama, Sri Lanka was a part of Sri Lanka’s ( Ezha Nadu ) Paadal Petra sthalangal Visit scheduled between 28th November  to 2nd December 2013. Utilizing this opportunity, we have Visited some, Shiva, Murugan, Amman Temples and Epic Ramayan associated sites of Sri Lanka. The direction sign board also says that Ruhunu Maha Kataragama Devalaya. The entrance arch the neon light records this temple name as "கதிர்காமம் பெரிய கோவில்". 


Of all the celebrated shrines to the youthful god Skanda-Kumara or Murugan (Tamil: ‘tender one'), none enjoys a reputation for sanctity and mystery like that of Kataragama (Sinhala; Kataragama), the jungle shrine in remote southeastern Sri Lanka. To this day, an inviolable curtain of secrecy surrounds the inscrutable activities of Kataragama Skanda, whose Esala (July-August) festival is celebrated by Buddhists, Hindus, Muslims, and indigenous Vedar forest-dwellers alike.

To scholars and devotees alike, Kataragama occupies a hallowed place among the shrines of the ever-youthful patron god of war, poetry, love, and mystery. Thanks in part to its isolation on the margins of Sinhala. Tamil, and Muslim societies, Kataragama preserves an ensemble of archaic beliefs and ritual practices, much of which date from remote antiquity. As such, Kataragama is a veritable fountain of information about timeless mysteries that were once common to all peoples worldwide.

The 15th Century saint Arunagirinathar praises Sri Murugan of Kathirkamam, as....

புரிசைசூழ் செய்ப்பதிக் குரியசா மர்த்யசற்
புருஷவீ ரத்துவிக்                            ரமசூரன்
புரளவேல் தொட்டகைக் குமரமேன் மைத்திருப்
புகழையோ தற்கெனக்                   கருள்வோனே

கரியயூ கத்திரட் பலவின்மீ திற்சுளைக்
கனிகள்பீ றிப்புசித்                             தமராடிக்
கதலிசூ தத்தினிற் பயிலுமீ ழத்தினிற்

கதிர்கா மக்கிரிப்                                 பெருமாளே

…. திருப்புகழ்.. அருணகிரிநாதர்    
Moolavar : Sri Murugan

It is believed that there is no idol or Vel, but a Shatakona Yanthra ( which is not shown to Public ) is in side the sannidhi and we have to worship the screen / curtain cloths printed with the respective gods. In Murugan temple large size picture of Sri Valli, Devasena with Murugan on peacock vahana, printed on the screen.
 

The temple complex consists of Buddha, Vinayagar and Sri Murugan.  On the right side separate sannadhis for Vishnu, Bhairavar, Devasena and Guru peedam where we can see the 7 Siddhar jeeva Samadhis. Valli Sannidhi, Bhadrakali Amman, Sivan sannidhi are opposite to main temple.



ARCHITECTURE
The 'building is a simple structure of two apartments and with no embellishments or show of grandeur. It has not undergone any major structural alterations, during this long period of over 2,000 years since its construction.

HISTORY AND LEGENDS
From the article by W. Lionel Fernando, first published in Kataragama and its Festivals 1985

According to legendary history Ruhunu Kataragama Maha Devalaya (at right) was built by King Dutugemunu around 160 years B.C. in fulfillment of a vow to defeat King Elara in battle. It was endowed with large extent of land by King Dutugemunu for its maintenance and subsequent monarchs did likewise.

Rubeiro in his History of Ceylon says that 'four leagues inland from this spot ( the salterns in Hambantota ) is a Pagoda held in great reverence by the Grutiles; here are preserved the offerings which had been made for many ages, consisting of gold, jewels and precious stones and 500 armed men are always maintained in its defence”.

This was in 1642 when Rubeiro was one of the 150 Portuguese and 2,000 Lascarins who made a vain attempt to locate this Pagoda and plunder its wealth, but “were forced to turn back the way we had come without effecting anything and without even seeing the Pagoda, which is called Catergao”.

An article by - professor, SENARATH PARANAVITHANA
(EPIGRAPHIA ZEYLANICA, V0L-III. , PAGE 212.)
KATARAGAMA [1] is one of the most celebrated places of pilgrimage in Ceylon, sacred alike to the Buddhists as well as to the Hindus. To the former, it is one of the ‘sixteen great places’ at which the Buddha, during his third visit to the island, set is meditation. To the latter, it is the abode of Skanda, the youthful and fiery god of war. Kājaragāma, as the place is called in the pāli writings, was one of the earliest settlement of the Sinhalese in this island. In the third century B.C., it was already the seat of a kŞatriya clan whose representatives were among the distinguished personages assembled at Anurādhapura to pay homage to the branch of the sacred Bo-tree brought to Ceylon by Sańghamittā, the daughter of the great Indian emperor AŚoka [2]. One of the eight shoots which sprang up from this Bo-tree was planted at Kataragama; and thus the place became a centre of the Buddhist faith [3] at very early date. The foundation of Mahāgāma, about ten miles to the south, by Mahānāga, brother of Devānampiya Tissa, seems to have eclipsed the fame of Kataragamal ; for , from that time up to the eleventh century, the place is mentioned but once in the Mahāvamsa. Dappula I, one of the best known of the rulers of Ruhua, who had also a brief tenure of authority at Anurādhapura (642 A.D), is said to have founded a monastery at Kataragama[4] .

In the first half of the eleventh century, Kataragama was, for a short period, of some moment in the affairs of the island. It was the last stronghold of the Sinhalese leaders of the time against the irresistible tide of Coa imperialism; and from there stared that movement which, after varying fortunes, resulted in the liberation of the island from the Coa yoke. Kataragama was, the scene of several hotly contested battles between the Sinhalese generals and the invading Coas on the one hand; and one of the other, of Kassapa the Kesadhātunāyaka against Kitti, the rising young hero who afterwards restored the sovereignty of the Sinhalese and ascended the throne of Poonnaruva as Vijayabāhu I. During these campaigns, the town was sacked by the invaders; and owing to this reason, as well as to the extension of Vijayabāhu’s activities to a wider sphere, the place seems to have sunk into comparative insignificance for it never again figures in the history of the island [5]

The shrine of the Kataragama god (see plate 20) which attracts such a large number of votaries annually from all parts of the island as well as from India, is a structure of modern origin [6]; and has no pretensions whatever to architectural beauty. It stands in the center of a spacious enclosure within which there are also an old Bo-tree supposed to be identical with the one planted during the reign of Devānampiya Tissa, a Buddhist image house of modern style and several minor shrines dedicated to the worship of Skanda’s wives and brother. An inscribed pillar (A.S.I. 490), of which more will be said in the sequel, stands in front of image house. A number of ancient stones are lying about the place; but these have all been brought here, a few years ago, from the grounds of the kirivehera.

The dāgäba known as Kirivehera (see plate 21) about half a mile to the north of the devāle, is traditionally said to have been founded by Mahānāga (circa third century B.C). On some of the bricks fallen down from the dome, there are Brāhmi letters of about the first century B.C., inscribed as masons marks. And, as will be seen later, one of the inscriptions at the place records its enlargement in the first or second century A.D. Therefore, this stūpa may well be ascribed to a very early date, though we may not accept the tradition in its entirety. The monument itself is about the size of the Mirisaväiya dāgäba in Anurādhapura and stands on an artificially raised terrace, to which flights of steps lead on the four cardinal points. The harmmikā and the chatrāval have fallen down and the facing of the dome, too, is incomplete. Restoration work has recently been started and has now proceeded about half way up the dome. There are two inscriptions near this stūpa: one (A.S.I. 488) on a slab standing some 50 ft. to the south of the main entrance, and the other (A.S.I. 489) on a slab lying on the pavement now broken into four fragments of which one is missing.
________________________________________
[1] The Temple of Kataragama has been often described. For a good account of the place, giving references to previous writers, see Manual for Uwa Province by Herbert White, Colombo, 1893, pp.35-53. See also The Worship of Muruka by the late Sri Ponnambalam Arunachalam in the J.R.A.S., C.B., No-77, p.234 ff.
[2] Mahāvamsa, ch. xix, v. 54.
[3] Ibid., v. 62.
[4]see Mahāvamsa , ch. xiv, v. 45.
[5] Mahāvamsa, ch. lvii, vv .2, 67, 68, 70, 74, ch.lvii, v. 5.

[6] According to the tradition, a shrine of Skanda was built at Kataragama by Duṭṭagāmai in the first century B.C. in fulfillment of a vow made by him to that deity when he started on his memorable campaign against the Tamil usurper Elāa who was ruling at Anurādhapura. The literature, both Sinhalese and Tamil, connecting Skanda with Kataragama, is of recent origin; and there are, at the place, no vestiges whatever of the prevalence of a Hindu cult in early days. Therefore, this tradition may well be doubted; especially in view of the fact that there is a tendency among the Sinhalese villages to ascribe every possible religious foundation to the munificence of that pious monarch. The shrine has always been, and still is, under the supervision of Sinhalese priests (Kapurālas) ; and in the annual festival, I was informed by the priest the ceremonies connected with the Bo-tree and the dāgäba take precedence to those of the god.

As per the Historians the present temple was built in 1634 CE by the King Rajasinghe – II.

As per the Historians, the Nayaka king Sri Vikrama Rajasinghe, who was a Telugu by birth, but can speak Tamil, transferred the power of the temple from Singhalese Buddhists to Tamils. After independence from British, once again power of control was transferred to Buddhists Theravada sect.


LEGENDS
The hunter people are given importance in this temple since Valli belongs to Veduvar Clan /kulam ( Hunters ).

This is the temple of Lord Karthikeya Subramaniam at Kataragama. In a legend of Ramayana, Lord Karthikeya was requested to go to the battlefield by Lord Indra on the last day of war. This was done to protect Lord Rama from the wrath of Brahma asthram shot by King Ravana which otherwise would have weakened Lord Rama. Brahmaasthram aimed at Lord Rama for the second time was rendered useless by the presence of Lord Karthikeya. 

This is a sacred place not only for Hindus, but also for the Buddhists. The interview with Ortaho, one of the Buddhists monk says...

Soratha:  According to our Sri Lankan tradition, Lord Buddha visited sixteen places in Sri Lanka during his lifetime, including Kataragama. On that occasion, Mahasena (or Mahaghosa), the local ruler of Kataragama, duly welcomed the Lord and his retinue and found delight in His sublime Teachings.

Many Buddhists believe that the Kataragama God is a bodhisattva ( Buddha-to-be ) having the power and compassion to intervene in the lives of those who appeal to him. He is the guardian and friend of Sri Lankan Buddhists especially, but he will help people of any religion or nationality.

It makes no difference if one is a Buddhist, Hindu, Jain, or what. Respect him Long, long ago a local Kataragama girl, named Valli Amma, took a severe vow that she would not marry or even touch any man except the Kataragama God himself. By the power of her pure vow, the god came to her and helped her to fulfill her vow, even though it meant marrying her.and have firm faith in him, and he can intervene to settle personal problems that interfere with one's spiritual growth. There are tried and proven ways to obtain his help.

This god has been living here as long as we have, maybe even longer. He never harms anyone, except those who aim to do injustice or harm to others.

We consider god Kataragama to be one of the Four Guardian Deities of the Sinhala pantheon, perhaps the most powerful one of them all. If Hindus and others wish to worship him, we Buddhists have no objection. He is great enough to satisfy everyone, whatever their background or beliefs are.

Soratha further told that Lord Buddha did not reject deva worship. In fact, in the Majjhima Nikaya he advises monks meditating in the forest to practice devatanusati; that is, to give proper respect to local divinities in order to make steady progress in samadhi.

Lord Buddha himself met and accepted the salutations of major deities like Brahma, Indra and others. He never denied the existence of devas. He was a great friend to humans and non-humans alike.

Some of the legends associated with Kataragama deviyo are not known in India about Skanda; and the prevailing belief among the Sinhalese is that he is one of the four guardian deities of Ceylon and is destined to become a Buddha in the future. Therefore, we may be justified in concluding that Kataragama deviyo was originally one of the local deities or Bodhisattvas of the Sinhalese Buddhist; and in process of time was identified with the Purāic deity Skanda, some centuries ago.

Hence Buddhists believe that the bricks of Kiri Vihera stupa are over 2200 years old. It is built on the site where Lord Gautama Buddha is said to have addressed King Maha Sena  2500 years ago. Buddhists believe that god Kataragama is the same powerful bodhisattva or “awakening being” who ruled then as Kinga Mahasena ‘who has a great army’, also a title of war god Skanda.

POOJAS AND CELEBRATIONS
Once in a year Lord Murugan will come out and marry Valli near Valli Sannadhi. That time also Yantha will not visible, since it will be completely covered with flowers.

Worship at Kataragama
The foremost feature of worship of the Kataragama deity is that it is aniconic, i.e. without icons, idols, or images. To His Tamil devotees, the deity is regarded as the Supreme Identity (Tamil: kantazhi), which is explained as ‘reality transcending all categories, without attachment, without form, standing alone as the Self  (naccinārkkiniyar). As such, only abstract symbols of His mystery (Skt: rahasya) are worshipped, such as the vel and the sadkona yantra (hexagram).

For uncounted centuries, the custodians of the Kataragama shrine have conducted non-agamic, aniconic modes of worship including archaic rites which, the tradition maintains, have come down from the original inhabitants of prehistoric Lanka, the Veddas (Tamil: vedar). At Least until, recently, the Sinhalese kapuralas (priests, who explicitly trace their lineage back to the Veddas) still exercised their prerogative to hunt for deer in Deviyange Kaele (Sinhala: 'God's Own Forest') and to make an offering of the venison to the god on Saturdays. To this day, the Vedda or Wanniyal-aeto people / Hunters of Lanka regard Kande Yaka, ‘the Spirit of the Mountain', as their god of the hunt who still extends guidance and protection to those who invoke Him. As a reminder to all that the shrine and its traditions were originally theirs, Veddas still attend the annual festival where they ritually ambush the god's procession and extract tribute from the Sinhalese custodians of the shrine.

Local tradition maintains that King Duttugemunu (2nd Cent. B.C.E.) established (or, more likely, formalized and endowed an existing system of) rajakariya or ‘service to the king' whereby the prehistoric mystery rites were perpetuated in 505 hereditary roles incorporated into the annual fortnight-long festival in the month of Esala (July-August). For centuries, the Esala festival has attracted thousands of pilgrims who come from as far as Jaffna in the north or even from India including, notably Saint Arunagirinathar (13th-14th Cent. C.E., no it is 15th Century CE), who composed at least fourteen Thiruppugazh songs about Kataragama and one about Tirukonamalai (Trincomalee) which is en route. Until the nineteenth century, the pilgrimage used to attract large numbers of Muslim faqirs from India as well, but today it consists mainly of Tamil Hindu villagers from the East Coast.


TEMPLE TIMINGS
The temple believed to be open around 4.30 to 05.00 hrs and closes around. 20.00 hrs.

CONTACT DETAILS
The land line number +94 47 2235122 may be contacted for further details.
e-mail address : katragama@gmail.com,
Website and reference       :

HOW TO REACH
The temple at Katragama is 44 KM from Buttala, 141 KM from Nuwara Eliya, 151 KM from Galle, 211 KM from Kandy, 260 KM from Colombo.  

LOCATION OF THE TEMPLE  : CLICK HERE


Maha Vishnu Temple converted as a Buddhist Temple 
Bo-Tree
Valli Sannidhi

Shiva Temple





Mahasena
Some of the Photos are taken from Web site.. Thanks to the Unknown photographers  and the temple web site for details and old photographs
--- OM SHIVAYA NAMA ---