Saturday, December 17, 2011

Thirunallar sani peyarchi


Thirunallar sani peyarchi
In the Solar system Saturn is the biggest planet and is only next to Jupiter in magnitude. It is 886 million miles distant from the Sun and its diameter is 71,500 miles. It takes 29.46 years to complete one orbit around the sun, progressing through the 12 signs of the zodiac in this duration. And it is breath-taking to realize that the earth's diameter is 7918 miles and is about 1/10 of the size of the giant planet. Its density is just 1/8 of that of the earth. And its one unique feature is that three rings of dense planets, It has eight satellites and two more have been added to this number by subsequent researches. It rotates on its axis in about 10-15 hours. It is identified with the ancient italion god of agriculture and animal husbandry.

The science of astrology credits the planet "with producing cold. sluggish and gloomy temperament in those born under its influence". Besides it is said to give bountiful prosperity or the opposite of it compounded with plenty of misery and sorrow to al those who come under its influence.

Even though seepties may not accept it astrologically it is an accepted fact that all the nine planets influence the humans in their day to day life from birth to death, by conferring on them penury or prosperity, intelligence or stupidity, happiness or sorrow health or sickness. longevity or untimely death in proportion to the merits or sins earned by them in their previous births.

The kings of old had in their courts astrologers to advise them in their day-to-day activities.

Sages like Varaha Mihira and Jaimini appear to have been progenitors of the science of astrologn in India. This science is also said to have been practised in ancient Babyion known as the Chaldea system of astrology. The west today has developed astrology perhaps drawing inspiration from the Indian and the Chaldean systems. And the fact that astrological redings or prediotions are popular features in most of the current day periodicals is indicative of the measure of its hold on the classes and the masses. A branch of this science developed as mundane astrology prediots wars, famines, foods, deluges. Pestilenes the rise and fall of an country and its political changes and vicissitudes, and so on. It may be recalled in this context that the moon's phasls affect the ocean tides.

And hence it is not without significiance that in all the Shiva shrines in South India there is a Nava Graha [9 planets] corner with the sun at the centre and the other eight planets crowding around him facing in different directions. The devoters do not fail to visit this part of the shrine for circumambularion and worship to earn benefits and absolution from sins.

At Suryanar Koil [Thanjavur District] there is a separate temple for the Sun similar to the one at Konark in Orissa. And at Tirunallar [a commune of Kariakal, Pondicherry State] in a niche in the main shrine of Sri Darbharanyeswara it housed the stone image of Saturn around the prakara.

Saturn is a malefic planet and he is generally feared must for evil propensities. This plant takes roughly 2.6 years to transit from one zodiacal sign to another and takes 30 years apportunately for him to complete his full round taking in his strides all the 12 zodiacal signs in this buration. And on account of the long time taken by him for completing one round he is nicknamed Mandan [dullard] Pangu [the name planet] and so on.

In his rounds when he posits in the house in the horoscope of a native immediately dnterior to the one occupied by the moon, the native is said to commence his 7.5 years period of Shani Dasa [Sade Sathi], in other words 7.5 years dasa period is reckoned by Saturn's transit through the house anterior to the oue occupied by the moon in on hornscobe, and then the house in which he is posited and the one next to it there after, to eross all of which, at the rate of 2,5 years for each, the total period taken is 7.5 years.

On account of his possessing supreme powers for producing misery and unhappiness his transits from one house to another is looked upon with great signifieance. And in the Shiva tempes al over South India the devotees do poojas, archanas and invoke other forms of pacificatory tituals to mondify his as best as they can.

And the day of transit known as the Shanipeyarchi is very important to the devotees of Saturn who in their thousands will throng at Tirunallar to workship him, as the deity in this shrine is said to be wearing a benign aspect and hence can be looked forward to bless them and redeem them of their sins.

Thirunallar Temple Tamil Language


One of the most popular Shani Temples in India is located at Thirunallar near Karaikal a part of Union Territory Pondicherry. There is a misconception that this Shani Shrine, or Saturn temple, is located in Tamil Nadu. The greatness of the Thirunallur temple is attributed to the unique idol of Lord Shani as he stands blessing the devotee � abhayahastham. This is a very rare phenomenon and therefore thousands of devotees who believe they are badly affected by Shani visit the shrine to get his blessings.

Shani, or Sani, is one among the navagrahas and is believed to create problems in the life of people, especially by those people who keep close track of their horoscope and believe in astrology.

The exact name of the Shani Temple at Thirunallar is Sri Dharbaraneswara Swamy Devasthanam and it is also referred as Saneeswara Bhagavan Temple. The main temple is dedicated to Lord Shiva. But the Shani Shrine has become more popular than the main temple primarily due to belief of devotees that by praying at the shrine will make Shani happy and thereby all the miseries and hardship are removed.

Legend has it that Lord Nala mentioned in the Epics and Puranas was relieved of all sufferings after praying at this shrine.

Believed to have been built in the 7th century, the temple also has small shrines dedicated to other gods including Lord Ganesha.

Thirunallaru Shani Temple is located about 5 km west of Karaikal in Pondicherry. The temple lies on the Karaikal � Mayiladuthurai and Karaikal � Kumbakonam road. There are direct buses from Chennai to Thirunallar. The easiest route is from Chennai to Thirunallar is via Tindivanam, Pondicherry, Chidambaram, Tranquebar, Karaikal.

Nearest Railway Station to Thirunallar Shani Temple is the Mayiladuthurai Railway Station.

It must be noted here that Karaikal is part of Pondicherry Union Territory but is surrounded by Tamil Nadu on three sides and on the east by Bay of Bengal.

Introduction Get away to a place where there?s a tryst with God whichever way you go.

A place with countless temples, each with its own story to tell. A majestic church that?s the tallest landmark in town. And a dharga right in the center of the town to commemorate the miracles of a Muslim saint?

This quiet and picturesque former French enclave of Karaikal is the second largest constituent of the Union Territory of Puducherry. It is located 135 Km south of Puducherry, 20 Km north of Nagapattinam and about 300 Km from Chennai.

Karaikal forms the delta of the Cauvery River system. It is an agricultural town and is dotted with irrigation canals and paddy fields. To add to its beauty it also has the tributaries of Arasalar, Nattar, Nandalar, Thirumalairajanar and Pravadayanar crisscrossing over the landscape.

Rich in architecture and history, Karaikal offers it all. It is studded with scores of beautiful temples and quiet little places to relax. Legend has it that the King Thirumalai Raja built 100 temples and an equal number of holy tanks at T.R.Pattinam. All this makes Karaikal a peaceful religious retreat.

Sri Dharbarenyeswaraswamy Temple Sri Dharbarenyeswaraswamy Temple is one of India?s most famous Lord Shiva temples. This 7th century beauty stands as a monument to Lord Shiva?s attainment of Abhayahastham. It is situated 5 Km West of Karaikal and is well connected by bus and attracts devotees from all corners of the world. Sri Dharbarenyeswaraswamy Devasthanam comprises:

Saneswara Bagavan Temple:It?s unique because it is one of the very few temples in India dedicated to Lord Saneswara (Lord Saturn). The Nala Theertham situated in the Northwestern side of the temple washes away all the sins and hardships of its devotees. Sapthavidanga Shrine:This sacred place enshrines a naturally formed Marakatha (Emerald) linga known as the Nagavidanga. According to legend it is the second of seven images gifted by Indra to Muchukuntha, a Chola King. Nalatheertham:There are three holy tanks (Theertham) namely the Brammha Theertham, the Saraswathy Theertham and the Nala Theertham. They are spiritual pools where you can step in for a dip and rejuvenate yourself. Temple Timings: 6 a.m to 1 p.m and 4 p.m to 9 p.m.

Karaikal Ammaiyar Temple

According to legend Lord Shiva came as a sadhu to eat in the house of Punithavathi who was destined to occupy a prominent place among the 63 saints with the name of Karaikal Ammaiyar. An image of this great lady saint is housed in a small but beautiful temple.

Masthan Sahed Dharga This Dharga with 4 minarets is the main Dharga of Karaikal. Legend has it that Masthan Sahed a descendant of the Prophet came to Karaikal about two centuries ago. The saint performed innumerable miracles during his visit to various places. He left his mortal remains as he had predicted, in his 120th year. His last rites were performed at what is now called the ?Kadar Mahal? (Mansion of Mirrors). He was buried in accordance with his wishes at the center of the town in Karaikal.

Our Lady of Holy Angels Church Of the many Roman Catholic Churchs of this erstwhile French Territory, none compares to the Church-Notre Dame Angels ? Our Lady of Holy Angles Church. Built in 1739 by the French, it is known for its architectural beauty, intricate stained glass windows and its decorated marble altar. The Church has a lofty, imposing look with its 133 feet tall tower, the tallest landmark of the town, housing three huge clocks and five large bells.

Karaikal Beach Karaikal beach is one of the most scenic natural beaches in Tamil Nadu and is one of Karakal?s major attrations. The Beach Road ? 2 Km road that runs along river Arasalar is brilliantly illuminated. Going down this scenic road is a refreshing wholesome experience.

Boat Club The Boat Club is located on the backwaters of the river Arasalar, stretching about 2 Km from the town. The boat club provides both peddler and rowing boats to the tourists.

The Festive Side to Karaikal There are many holy festivals to attend in karaikal. Once in two and half years, lakhs of people gather to participate in the Sanipeyarchi Festival. During this festival Lord Saneeswara moves from one Rasi to another. The month long Mangani Festival in July is a feast dedicated to Karaikal Ammaiyar. The Kandhoori of saint Masthan Sahed is another important festival which happens in the month of September (subject to the sighting/appearance of moon) The feast of Our Lady of Holy Angels is celebrated on Auguest 15th every year during which the decorated statue of Our Lady is taken around the streets of Karaikal.

Around Karaikal Around Karaikal Chidambaram 60 Km World famous Chidambaram Temple Vaitheeswaran Koil 52 Km The place of traditional Fortune Tellers Tranquebar 12 Km A former Danish settlement with an old fort on the seashore. Nagoor 12 Km World famous for Nagoor Dharga. A sacred place for Muslims. Valankanni 29 Km The site of a world famous Basilica dedicated to Mother Tanjore 100 Km Known for Birhadeshwara Temple Point Calimer (Kodiakkarai) 70 Km Bird sanctuary Kumbakonam 62 Km Adi Kumbeshwar Temple

Shopping and eating out at Karaikal Shopping: Step into the Dharga Market, a shopping complex at Thirunallar Road for linen, clothes, electronic goods and other fancy products. (Closed on Fridays)

Eating out: Feast on vegetarian, non-vegetarian & Continental delicacies at famous restaurants like Hotel Seagulls, Hotels Nala, Hotel Madhura, Hotel Sri Kandaa?s, Hotel Chola Chinese Restaurant, Hotel Chettinad, Paris International and Hotel Nanda.

Navagraha temples situated in and around Karaikal Navagraha temples situated in and around Karaikal Suryanar Koil near Aduthurai 48 Km Sun Thingaloor near Kumbakonam 80 Km Moon Vaitheeswaran Koil near Sirkali 45 Km Mars (Sevvai) Thiruvenkadu near Poombukar 40 Km Mercury (Bhudan) Alankudi near Needamangalam 60 Km Jupiter (Guru) Kanjanoor near Suryanar Koil 45 Km Venus (Sukkiran) Thirunallar near Karaikal 5 Km Saturn (sani) Thirunageswaram near Kumbakonam 50 Km Rahu Keezhaperumpallam near Poombukar 49 Km Kethu

The Path to your Religious Retreat Karaikal can be accessed by both air and road. The nearest airport is at Tiruchirapalli, 163 Km west of Karaikal. Frequent flights and convenient timings make it a fairly easy place to reach. The nearest railway station is at Nagore, 10 Km from Karaikal. It can also be accessed by bus, both private and Government.

THirunallur Sani palan


திருநள்ளாறு செல்கிறீர்களா?

திருநள்ளாறில் சனீஸ்வரரை வழிபடும் முறை:
முதலில் நளதீர்த்தம் சென்று, குளத்தை வலமாக பிரதட்சணம் செய்து குளத்தில் நடுவில் இருக்கும், நளன், தமயந்தி குழந்தைகள் சிலைகளை வணங்க வேண்டும். நல்லெண்ணெய் தேய்த்து, வடக்கு அல்லது கிழக்கு முகமாக நின்று 9 முறை மூழ்கி எழ வேண்டும். பின், பிரம்ம தீர்த்தம், சரஸ்வதி தீர்த்தங்களில் தண்ணீர் தெளித்துக் கொள்ள வேண்டும். கோயிலுக்குள் உள்ள சுவர்ண கணபதியை வணங்கி, சுப்ரமணியர் சந்நிதியை தரிசனம் செய்தபின், மூலவர் தர்ப்பாரண்யேஸ்வரரையும், பின் தியாகேசரையும் தரிசிக்க வேண்டும். வலமாக வந்து, அம்மன் சந்நிதியை தரிசிக்க வேண்டும். கடைசியாக சனிபகவான் சந்நிதி வந்து வழிபட வேண்டும். பின்னர் பெரிய பிரகாரத்தை வலம் வர வேண்டும். அவரவர்களுடைய வசிக்கும் சக்திக்கும் ஏற்றபடி சனிபகவானுக்கு அர்ச்சனை, அபிஷேகம், ஹோமம், தர்ப்பணம், ரட்சை தானம், பிரீதி நவ நமஸ்காரம், நவ பிரதட்சணம் செய்யலாம். எல்லாநாளும் சனீஸ்வரரை வணங்கலாம் திருநள்ளாறு க்ஷேத்ரம் சனிபகவானுடன், தர்ப்பாரண்யேஸ்வரர் உள்ளிட்ட மூர்த்திகளையும் கொண்டது. இங்கு சனிக்கிழமை மட்டும் தான் வழிபட வேண்டும் என்று சிலர் தவறாக வழிகாட்டுகின்றனர். இதனால் பக்தர்கள் கால்கடுக்க நின்று, சில நிமிடம் மட்டுமே சனிபகவானை தரிசனம் செய்யும் நிலை ஏற்படுகிறது. ராகுகாலத்தில் ராகுவை வழிபடுவதைப் போன்றே சனிபகவானை, சனிஹோரை நேரத்தில் வழிபடலாம். இதன்படி ஞாயிறு காலை 10-11, மாலை 5-6, திங்கள் காலை 7-8, செவ்வாய் பகல் 11-12, இரவு 6-7, புதன் காலை 8-9, வியாழன் பகல் 12-1, இரவு 7-8, வெள்ளி காலை 9-10, மாலை 4-5, சனிக்கிழமை காலை 6-7, மதியம் 1-2, இரவு 8-9, ஆக இந்த வார நாள் நேரங்களிலும் சனிபகவானை வழிபட்டு அவரின் பரிபூரண அருளைப் பெறலாம்.

சனிக்கிழமை விரதம்:
சனிக்கிழமைதோறும் ஒரு வேளை மட்டும் சாப்பிட்டு, சனிபகவான் ஸ்தோத்திரங்களை சொல்ல வேண்டும். சிறிது எள்ளை பொட்டலமாக கட்டி தினமும் இரவு படுக்கும் போது அதனை தலைக்கு அடியில் வைத்து படுத்து மறுநாள் காலையில் அதனை அன்னத்தில் கலந்து காகத்திற்கு அன்னமிடலாம். இதனை நமது வசதிக்கேற்ப 9, 48, 108 வாரங்கள் என பின்பற்றலாம். தேங்காய் முறியில் நல்ணெண்ணை விட்டு எள்ளு முடிச்சிட்டும், அல்லது எள் தீபம் (தில தீபம்) ஏற்றலாம். சனிபகவானுக்கு நல்லெண்ணெய் அபிஷேகம் செய்து கருப்பு அல்லது நீலவஸ்திரம், வடைமாலை சாத்தலாம். எள் சாதம் நைவேத்யம் செய்யலாம். அர்ச்சகர், அந்தணர் ஏழை களுக்கு அவற்றை விநியோகம் செய்ய வேண்டும். சனிபகவானுக்கு நவக்கிரக சாந்தி ஹோமம், அபிஷேக ஆராதனை மண்டல பூஜை செய்யலாம். எள்ளை சுத்தம் செய்து வறுத்த வெல்லம், ஏலக்காய் பொடியுடன் இடித்து திலசூரணம் செய்து வெங்கடேசப் பெருமாளுக்கும் சனிபகவானுக்கும் படைத்து வினியோகிக்கலாம். ஆஞ்சநேயர், தர்மராஜன் ஆகிய தேவதைகளை ஆராதனை செய்யலாம். அவரவர் பிறந்த ஜன்ம நட்சத்திரம் அல்லது சனிபகவானின் ஜென்ம நட்சத்திரமான ரோகிணியில் அர்ச்சனை செய்யலாம். எல்லா நாளும் சனிஹோரை நேரத்தில் வழிபடலாம்.

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துலாமுக்கு பெயர்வதால் என்ன நிலை
இந்தமுறை சனிபகவான், கன்னி ராசியில் இருந்து துலாம் ராசிக்குப் பெயர்ச்சியாகிறார். துலாம் சனிக்கு உச்சவீடு. எனவே, அதிக ஆற்றலோடு திகழ்வார். எனவே, இந்தக்காலத்தில் ஏழரை, அஷ்டமத்து சனி, அர்த்தாஷ்டம சனி( அஷ்டமத்து சனியில் பாதி கஷ்டத்தைக் கொடுக்கும் நிலை) ஜீவனச்சனி(பணி, தொழிலில் சிரமம்) ஆகியவற்றை அனுபவிக்க இருப்பவர்கள் ஜாக்கிரதையாகவே இருக்க வேண்டும்.

சனிதோஷம் விலக வழி: சனிபகவானுக்குரிய இலை வன்னி இலை. இந்த இலையால் நவக்கிரக மண்டபத்திலுள்ள சனி பகவானுக்கு அர்ச்சனை செய்ய வேண்டும். உங்கள் ஊர் கோயில்களில் வன்னிமரம் வைக்க ஏற்பாடு செய்யலாம். மேலும், சனிக்கிழமைகளில் எள் தீபம் ஏற்ற வேண்டும். நவக்கிரக மண்டபத்திலுள்ள சனீஸ்வரருக்கு நீலநிற வஸ்திரம் அணிவிக்கலாம். மாற்றுத்திறனாளிகள், அவலட்சணமாக இருப்பவர் களுக்கு உதவி செய்தால், மிகுந்த நன்மை தருவார். திருநள்ளாறு, திருக்கொள்ளிக்காடு ( தஞ்சாவூர்), குச்சனூர்(தேனி) ஆகிய ஊர்களிலுள்ள கோயில்களுக்கு சென்று அர்ச்சனை செய்து வரலாம்.

ஏழரையை பிரிக்கும் விதம் ஏழரைச் சனி ஒருவரது வாழ்வில் பொதுவாக மூன்று முறை வரும். அதாவது 221/2 ஆண்டுகள் அவர் ஒருவரது வாழ்வில் சஞ்சரிப்பார். அதில் முதல் முறை வருவதை மங்கு சனி, இரண்டாவதை பொங்கு சனி, மூன்றாவதை மாரகம் எனப்படும் மரணச்சனி என்பர். எனவே, இரண்டாம் முறையாக சனிப்பெயர்ச்சியை அனுபவிக்க இருப்பவர்கள் அதிக கவலைப்படத் தேவையில்லை. சிலருக்கு நல்ல வளர்ச்சி ஏற்படும். உத்தியோக முன்னேற்றம், வீடு கட்டுதல் போன்ற நீண்டநாள் கனவுகள் இந்தக் கால கட்டத்தில் நடைபெற வாய்ப்புண்டு. மற்றவர்களுக்கு, அவரவர் சுயஜாதகத்தில், தசாபுத்தியின் அடிப்படையில் சிரமங்கள் குறையும்.

சனிப்பெயர்ச்சி பலனடையும் ராசிகள்: ரிஷபம், சிம்மம், தனுசு

சுமாரான பலன்பெறும் ராசிகள்: மேஷம், மிதுனம், மகரம், கும்பம்

பரிகார ராசிகள்: கடகம், கன்னி, துலாம், விருச்சிகம், மீனம்


ஏழரைச்சனி யாருக்கு:
கன்னி - கடைசி இரண்டரை ஆண்டுகள், பாதச்சனி, வாக்குச்சனி
துலாம் - இரண்டாம் கட்டம் ஜென்மச்சனி
விருச்சிகம்- ஏழரை ஆரம்பம், விரயச்சனி

அஷ்டமச்சனி யாரைத் தாக்கும்:
மீனம்- இதுஏழரைச்சனிக்கு நிகராகவோ, அதற்கு அதிகமாகவோ கஷ்டம் தரும் எனச் சொல்லப்படுவதுண்டு.

சனி தோஷம் விலக்கும் பாடல்
அஷ்டமச்சனி, ஏழரைச் சனி, அர்த்தாஷ்டம சனி, கண்டச்சனியினால் (மேஷம், கடகம், கன்னி, துலாம், விருச்சிகம், மீனம் ராசியினர்) இந்த சனிப்பெயர்ச்சியால், எதிர்பாராத இடர்ப்பாடுகளை சந்திக்க நேரும். அதில் இருந்து இறையருளால் தப்பிக்க படிக்க வேண்டிய பதிகம் இது.

1. போகம் ஆர்த்த பூண்முலையாள் தன்னோடும் பொன்னகலம்
பாகம் ஆர்த்த பைங்கண் வெள்ஏற்று அண்ணல் பரமேட்டி,
ஆகம் ஆர்த்த தோலுடையன், கோவண ஆடையின்மேல்
நாகம் ஆர்த்த நம்பெருமான், மேயது நள்ளாறே
2. தோடுடைய காதுடையன், தோலுடையன், தொலையாப்
பீடுடைய போர்விடையன் பெண்ணும் ஓர் பாலுடையன்
ஏடுடைய மேல் உலகோடு ஏழ்கடலும் சூழ்ந்த
நாடுடைய நம்பெருமான், மேயது நள்ளாறே
3. ஆன்முறையால் ஆற்ற வெண்நீறுஆடி, அணியிழைஓர்
பால்முறையால் வைத்த பாதம் பக்தர் பணிந்தேத்த
மான்மறியும் வெண்மழுவும் சூலமும் பற்றிய கை
நால்மறையான், நம்பெருமான், மேயது நள்ளாறே
4. புல்க வல்ல வார்சடைமேல் பூம்புனல் பெய்து, அயலே
மல்க வல்ல கொன்றைமாலை மதியோடு உடன்சூடி,
பல்க வல்ல தொண்டர்தம் பொற்பாத நிழல்சேர,
நல்கவல்ல நம்பெருமான், மேயது நள்ளாறே
5. ஏறுதாங்கி ஊர்திபேணி, ஏர்கொள் இளமதியம்
ஆறுதாங்கும் சென்னிமேல் ஓர் ஆடு அரவம்சூடி
நீறுதாங்கி நூல்கிடந்த மார்பில் நிரை கொன்றை
நாறுதாங்கும் நம்பெருமான், மேயது நள்ளாறே
6. திங்கள் உச்சிமேல் விளங்கும் தேவன், இமையோர்கள்
எங்கள் உச்சி, எம்இறைவன் என்று அடியே இறைஞ்ச,
தங்கள் உச்சியால் வணங்கும் தன் அடியார்கட்கு எல்லாம்
நங்கள் உச்சி நம்பெருமான், மேயது நள்ளாறே
7. வெஞ்சுடர்த்தீ அங்கை ஏந்தி, விண்கொள் முழவு அதிர,
அஞ்சுஇடத்து ஓர் ஆடல் பாடல் பேணுவது அன்றியும் போய்ச்,
செஞ்சடைக்கு ஓர் திங்கள் சூடி திகழ்தருகண்டத் துள்ளே
நஞ்சு அடைத்த நம்பெருமான், மேயது நள்ளாறே
8. சிட்டம் ஆர்ந்த மும்மதிலும் சிலைவரைத்தீ அம்பினால்
சுட்டு மாட்டிச், சுண்ணவெண் நீறுஆடுவது அன்றியும்போய்ப்
பட்டம் ஆர்ந்த சென்னிமேல் ஓர் பால் மதியம் சூடி,
நட்டம் ஆடும் நம்பெருமான், மேயது நள்ளாறே
9. உண்ணல் ஆகா நஞ்சு கண்டத்து உண்டு, உடனே ஒடுக்கி
அண்ணல்ஆகா அண்ணல் நீழல் ஆர் அழல் போல் உருவம்
எண்ணல்ஆகா உள்வினை என்று எள்க வலித்து இருவர்
நண்ணல் ஆகா நம்பெருமான், மேயது நள்ளாறே
10. மாசுமெய்யர், மண்டைத்தேரர், குண்டர் குணமிலிகள்
பேசும்பேச்சை மெய்என்று எண்ணி, அந்நெறி செல்லன்மின்,
மூசுவண்டார் கொன்றைசூடி, மும்மதிலும் உடனே
நாசம் செய்த நம்பெருமான், மேயது நள்ளாறே
11. தண்புனலும் வெண்பிறையும் தாங்கிய தாழ்சடையன்,
நண்புநல்லார் மல்குகாழி ஞானசம்பந்தன், நல்ல
பண்புநள்ளாறு ஏத்துபாடல் பத்தும் இவைவல்லார்
உண்பு நீங்கி, வானவரோடு உலகில் உறைவாரே!

Tuesday, August 31, 2010

The Golden Temple


The Golden Temple
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I am often asked what my favorite sacred places are in the world, among the many hundreds I have visited. I could not choose one in particular, but included in the top ten would certainly be the Golden Temple. It is a place of both stupendous beauty and sublime peacefulness. Originally a small lake in the midst of a quiet forest, the site has been a meditation retreat for wandering mendicants and sages since deep antiquity. The Buddha is known to have spent time at this place in contemplation.Two thousand years after Buddha's time, another philosopher-saint came to live and meditate by the peaceful lake. This was Guru Nanak (1469-1539), the founder of the Sikh religion. After the passing away of Guru Nanak, his disciples continued to frequent the site; over the centuries it became the primary sacred shrine of the Sikhs. The lake was enlarged and structurally contained during the leadership of the fourth Sikh Guru (Ram Dass, 1574-1581), and during the leadership of the fifth Guru (Arjan, 1581-1606), the Hari Mandir, or Temple of God was built. From the early 1600s to the mid 1700s the sixth through tenth Sikh Gurus were constantly involved in defending both their religion and their temple against Moslem armies. On numerous occasions the temple was destroyed by the Moslems, and each time was rebuilt more beautifully by the Sikhs. From 1767 onwards, the Sikhs became strong enough militarily to repulse invaders. Peace returned to the Hari Mandir.

The temple's architecture draws on both Hindu and Moslem artistic styles yet represents a unique coevolution of the two. During the reign of Maharaja Ranjit Singh (1780-1839), Hari Mandir was richly ornamented with marble sculptures, golden gilding, and large quantities of precious stones. Within the sanctuary, on a jewel-studded platform, lies the Adi Grantha, the sacred scripture of the Sikhs. This scripture is a collection of devotional poems, prayers, and hymns composed by the ten Sikh gurus and various Moslem and Hindu saints. Beginning early in the morning and lasting until long past sunset, these hymns are chanted to the exquisite accompaniment of flutes, drums, and stringed instruments. Echoing across the serene lake, this enchantingly beautiful music induces a delicate yet powerful state of trance in the pilgrims strolling leisurely around the marble concourse encircling the pool and temple. An underground spring feeds the sacred lake, and throughout the day and night pilgrims immerse themselves in the water, a symbolic cleansing of the soul rather than an actual bathing of the body. Next to the temple complex are enormous pilgrims' dormitories and dining halls where all persons, irrespective of race, religion, or gender, are lodged and fed for free.

Amritsar, the original name of first the ancient lake, then the temple complex, and still later the surrounding city, means "pool of ambrosial nectar." Looking deeply into the origins of this word amrit, we find that it indicates a drink of the gods, a rare and magical substance that catalyzes euphoric states of consciousness and spiritual enlightenment. With this word we have a very clear example of the spirit, power, or energetic character of a particular place becoming encoded as an ancient geographical place name. The myth is not just a fairy tale. It reveals itself as a coded metaphor if we have the knowledge to read the code: The waters of Amritsar flowing into the lake of the Hari Mandir were long ago - and remain today - a bringer of peacefulness.


Hari Mandir, Amritsar, India
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Sikh pilgrims at the Golden Temple, Amritsar, India
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Indian Temple Architecture

Introduction: Almost all Indian art has been religious, and almost all forms of artistic tradition have been deeply conservative. The Hindu temple developed over two thousand years and its architectural evolution took place within the boundaries of strict models derived solely from religious considerations. Therefore the architect was obliged to keep to the ancient basic proportions and rigid forms which remained unaltered over many centuries.
Even particular architectural elements and decorative details which had originated long before in early timber and thatch buildings persisted for centuries in one form or another throughout the era of stone construction even though the original purpose and context was lost. The horseshoe shaped window is a good example. Its origins lie in the caitya arch doorway first seen in the third century B.C. at the Lomas Rishi cave in the Barbar Hills. Later it was transformed into a dormer window known as a gavaksha; and eventually it became an element in a purely decorative pattern of interlaced forms seen time and time again on the towers of medieval temples. So, in its essence, Indian architecture is extremely conservative. Likewise, the simplicity of building techniques like post and beam and corbelled vaulting were preferred not necessarily because of lack of knowledge or skill, but because of religious necessity and tradition.
On the other hand, the architect and sculptor were allowed a great deal of freedom in the embellishment and decoration of the prescribed underlying principles and formulae. The result was an overwhelming wealth of architectural elements, sculptural forms and decorative exuberance that is so characteristic of Indian temple architecture and which has few parallels in the artistic expression of the entire world.
It is not surprising that the broad geographical, climatic, cultural, racial, historical and linguistic differences between the northern plains and the southern peninsula of India resulted, from early on, in distinct architectural styles. The Shastras, the ancient texts on architecture, classify temples into three different orders; the Nagara or ‘northern’ style, the Dravida or ‘southern ‘ style, and the Vesara or hybrid style which is seen in the Deccan between the other two. There are also dinsinct styles in peripheral areas such as Bengal, Kerala and the Himalayan valleys. But by far the most numerous buildings are in either the Nagara or the Dravida styles and the earliest surviving structural temples can already be seen as falling into the broad classifications of either one or the other.
In the early years the most obvious difference between the two styles is the shape of their superstructures.
Jagadamba Temple - Khajuraho - Madhya Pradesh
The Nagara style which developed for the fifth century is characterized by a beehive shaped tower (called a shikhara, in northern terminology) made up of layer upon layer of architectural elements such as kapotas and gavaksas, all topped by a large round cushion-like element called an amalaka. The plan is based on a square but the walls are sometimes so broken up that the tower often gives the impression of being circular. Moreover, in later developments such as in the Chandella temples, the central shaft was surrounded by many smaller reproductions of itself, creating a spectacular visual effect resembling a fountain.
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Brihadeeswarar Temple Thanjavur - Tamilnadu
From the seventh century the Dravida or southern style has a pyramid shaped tower consisting of progressively smaller storeys of small pavilions, a narrow throat, and a dome on the top called a shikhara (in southern terminology). The repeated storeys give a horizontal visual thrust to the southern style.
Less obvious differences between the two main temple types include the ground plan, the selection and positioning of stone carved deities on the outside walls and the interior, and the range of decorative elements that are sometimes so numerous as to almost obscure the underlying architecture.
Bearing in mind the vast areas of India dominated by the ‘northern’ style, i.e. from the Himalayas to the Deccan, it is to be expected that there would be distinct regional variations. For example all of the following are classified as Nagara - the simple Parasuramesvara temple at Bhubaneswar in Orissa, consisting only of a shrine and a hall; the temples at Khajuraho with their spectacular superstructures; and the exquisitely carved Surya temple at Modhera. On the other hand the ‘southern’ style, being restricted to a much smaller geographical area, was more consistent in its development and more predictable in its architectural features and overall appearance.
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Chennakesava Temple, Belur - Karnataka
In the border areas between the two major styles, particularly in the modern states of Karnataka and Andhra Pradesh, there was a good deal of stylistic overlap as well as several distinctive architectural features. A typical example is the Hoysala temple with its multiple shrines and remarkable ornate carving. In fact such features are sometimes so significant as to justify classifying distinct sub-regional groups.
The type of raw materials available from region to region naturally had a significant impact on construction techniques, carving possibilities and consequently the overall appearance of the temple. The soft soap-stone type material used by the Hoysala architects of the twelfth and thirteenth centuries allowed sculptors working in the tradition of ivory and sandalwood carving to produce the most intricate and ornate of all Indian styles. Hard crystalline rocks like granite typical of the area around Mamallapuram prevented detailed carving and resulted in the shallow reliefs associated with Pallava temples of the seventh and with centuries. In areas without stone, such as parts of Bengal, temples constructed of brick had quite different stylistic characteristics.
Royal patronage also had a very significant effect on the stylistic development of temples, and as we have already seen, regional styles are often identified by the dynasty that produced them. For example we speak of Pallava, Chola, Hoysala, Gupta, Chalukya and Chandella temples.
It might be assumed that temple styles would be different for the various Hindu cults. In fact, this was never the case in India. Even Jain temples such as those at Khajuraho were often built in almost identical styles to the Hindu temples.
From the eighth century onward with the development of ever more sophisticated rituals and festivals, the Hindu temple especially in the south started to expand and become more elaborate. There were more mandapas for various purposes such as dancing, assembly, eating, or, for example. To house Nandi, Shiva’s sacred mount; more subsidiary shrines and other structures; and more corridors and pillared halls such as the ‘thousand-pillared halls’.

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Bhaktavatsalar Temple, Tirukkalunkundram - Tamilnadu
But the most significant visual difference between the later northern and southern styles are the gateways. In the north the shikhara remains the most prominent element of the temple and the gateway is usually modest. In the south enclosure walls were built around the whole complex and along these walls, ideally set along the east-west and north-south axes, elaborate and often magnificent gateways called gopurams led the devotees into the sacred courtyard. These gopurams led the devotees into the superstructures and capped with a barrel-shaped roofs were in fact to become the most striking feature of the south Indian temple. They become taller and taller, dwarfing the inner sanctum and its tower and dominating the whole temple site. From the Vijayanagara period (fourteenth to sixteenth century) onward, these highly embellished and often brightly painted structures become extremely numerous. The width of the storeys of pavilions and other architectural elements were carefully adjusted to create a concave contour which is a distinctive characteristic of the Dravida temples seen throughout the south, particularly in Tamil Nadu.

Sun Temples in India

Introduction: The Vedic scriptures of the Hindu religion refer to the sun as the store house of inexhaustible power and radiance. Ths sun god is referred to as Surya or Aditya. The Vedas are full of hymns describing the celestial body as the source and sustainer of all life on earth. The origin of the worship of the Sun in India is thus several centuries old.
References to sun worship are found in the puranas. The Ramayana speaks of Sage Agastya initiating Rama into sun worship through the Aditya Hridaya Mantra. The astronomer and astrologer Varahamirhira makes references to the intricacies of ceremonies connected with the installation of the icon of the Sun. It is also said that Iran was once a center of Solar worship and that some of the Magha priests of Iran had been brought to India to officiate in ceremonies. 
There are several temples enshrining the Sun God as the principal deity.  Several temples dedicated to Shiva, feature a small shrine for Surya the Sun God. In addition, it is believed that Surya, the Sun God has offered worship at several of the shrines in Tamilnadu; many of these shrines have been designed in such a way that the sun's rays illuminate the sanctum (of Shiva) on certain days of the year. Several of the South Indian Temple Tanks also bear the name Surya Theertham or Surya Pushkarini.
This article takes readers on a journey through seven  temples dedicated primarily to Surya,  Dakshinaarka Temple in the Gangetic Plains, Suryanaar Koyil in South India, Arasavilli and Konark on the East Coast of India, Modhera in Gujarat (Western India), Surya Pahar in North Eastern India and Unao in Central India.   It should be mentioned here that remains of an ancient Sun temple are found at Martanda near Srinagar in Kashmir. It is said to date back to the first century AD. Ruins of a sun temple which attracted thousands of visitors in the 7th century AD are found in Multan in Pakistan.
As with all other temples in India,  legends and beliefs are associated with each of the above temples. It is interesting to note that one of the beliefs shared by worshippers at these temples situated so far apart - is that visits to these temples followed by a dip in the sacred tanks associated with them would bring relief to believers ailing from blindness, leprosy and other skin diseases.
The Dakshinaarka temple at Gaya, Bihar
There is an ancient Sun temple at Gaya in the state of Bihar. Offerings to the ancestors are made at the Surya Kunda or the Dakshina Maanas tank in front of the temple. Sun worship apparently was very popular in the Magadha region which included Gaya. Numerous old images of the Sun God Aditya are found in the Gaya region and there are still quite a number of sun worshippers in Gaya. It is said that they may have descended from the fire worshippers of Central Asia. In fact, the granite image of Aditya (this particular image here is also referred to as Dakshinaarka) or the Sun God worshipped here is portrayed as wearing a jacket, a waist girdle and high boots in the Iranian tradition. Hundreds of people visit this temple on Sundays.
Sun worship in the Magadha region that encompassed Gaya has been mentioned in the Puranas and thus this temple is said to be of very ancient origin. The current structure dates back to the 13th century, where the South Indian emperor Prataparudra of Warangal in Andhra Pradesh is said to have built it.
The Sun Temple at Gaya faces east and is located close to the famous Vishnupaada temple where a footprint of Vishnu is said to be enshrined. To the east of the temple is the tank Surya Kunda. The temple is a simple and plain one, with a dome over it. The comparatively larger sabha mandapa stands in front of the sanctum. Massive pillars line the mandapa where there are graceful stone sculptures of Shiva, Bhramaa, Vishnu, Surya and Durga.
There are two other notable Sun temples at Gaya, namely the Uttaraka temple near the Uttara Maanas tank and the Gayaditya temple on the river Falgu.
The Bhramanya Dev Temple at Unao in Madhya Pradesh
The Brahmanya Dev (Baramju) temple dedicated to the Sun is located at Unao near Jhansi in Madhya Pradesh. It is a well visited temple. Local belief is that worshippers find relief from ailments such as blindness and leprosy and other skin diseases. The stone image of the Sun God stands here on a brick platform covered with black plates. Twenty one triangles representing the 21 phases of the sun are engraved in the shrine.There is a protective brass cover for the image. Sunday is the special day of worship. This temple was patronized by the Peshwas and by the ruler of Datia, a nearby town.
Sun Temple at Surya Pahar in Assam 
This relatively modern Sun temple in the vicinity of the Surya Pahar Hill near Goalpara in Assam. This temple enshrines a circular stone tablet having 12 images of Aditya in a circle with an image of Kashyapa the father of Aditya in the center. Surya is said to be the son of Aditi and Kashyapa (Prajapati or the creator of beings). Each of the Adityas os one faced and two armed. According to the Puranas the Adityas are 12 in number. The text Kalika Purana mentions Surya mountain, the perpetual abode of the sun. Sun worship was present in early Assam. Surya Pahad is referred to as a virtual gallery of archeological remains. At the foot of the hill, covering a vast area there are found a good number of Siva lingams cut out of stone.In addition, Surya Pahar ruins contain many rock cut figures of artistic merit.
Suryanaar Temple near Kumbhakonam in Tamilnadu 
This ancient temple dedicated to the Sun is located near Kumbhakonam in Tamilnadu. Kumbhakonam and its surroundings abound in huge temples. This well known temple enshrines the Sun - Surya, Kasi Viswanatha and Visalakshi, and the other eight celestial bodies namely Chandran, Angarakan, Budhan, Brihaspati, Sukran, Saniswaran, Rahu and Ketu. An elaborate worship protocol is prescribed for pilgrims visiting here, starting with worship at the shrine of Ganesha, culminating in circumambulating the temple nine times. This temple built in the Dravidian style is over eight hundred years old and was patronized by the Imperial  Chola Kings. This temple is located in close proximity to Kanjanur, and Tirumangalakkudi housing 1200 year old temples to Shiva. Suryanaar Koyil has acquired a lot of popularity in recent times, and is one of the pivotal points in the Navagaraha Stala Tour organized by the Tamilnadu Tourist Development Corporation.
Suryanarayanaswamy temple at Arasavilli in Andhra Pradesh
This is a shrine of the Sun in a well preserved state. The temple dates back to the 7th century and a Kalinga king is said to have constructed it. The image of worship is a 5 ft tall one of black granite holding lotus buds - flanked by Usha and Chhaya. Padmapani is the name of this Sun God - padma stands for wisdom usha and chhaya stand for eternity. This shrine is located near Srikakulam in Andhra Pradesh.
The Sun Temple at Modhera - Gujarat
This is a grand temple to the Sun God concieved and built in 1026.  As in the Sun Temple at Konark, this temple was so designed that the rays of the Sun would fall on the image of Surya at the time of the equnoxes. Whatever remains of this temple is grand; the shikharas are notaby absent but the Toranas in the frontal halls, and the intricate carvings in the exterior speak of the splendour of this shrine, which still is home to the Modhera dance festival featuring dance celebrities in performance in a natural setting. Ruins of the sun temple at Modhera in Gujarat show a lot of Magha influence. The walls of the temple have representations of the sun god wearing a peculiar West Asian belt and boots as in the Sun temple at Gaya. Mention must also be made of the huge tank in front of the temple with its multitude of images.

The Sun Temple at Konarak, Orissa 

The grandest and best known of all Sun temples in India is the Konark temple in Orissa. This
khaju2.jpg (81478 bytes)dates back to the 13th century and it represent the highest point in Orissan temple architecture. Konark is situated 20 miles to the north east of Puri. The word Konark means corner sun.
The black pagoda at Konarak is a grand and magnificient temple in the form of the suns charriot drawn by seven horses marking the 7 days of the week. The 24 huge wheels, magnificiently carved and decorated, mark the hours of the day. This temple was envisioned by the Ganga ruler Narasimha Deva and it was not fully completed. The main idol of the Sun God on which the suns rays fall in the morning is said to have been removed by some Portuguese navigators. The temple now comprises only of the sabhamandap and the natamandir. The main temple crumbled down many years ago.

Thursday, April 29, 2010

Temples of the Himalayas

Temples of the Himalayas
Temples of the Himalayas

Since time immemorial, the mighty Himalayas have been revered as the abode of divinity. Hundreds of shrines dot the Himalayan foothills and the lofty ice clad peaks. Most of these shrines are very closely associated with the epics that form the backbone of Indian culture and ethos.

Haridwar - where the Ganges is revered. VisitHaridwar in the foothills of the Himalayas and experience the Aarti to the Ganges, when the entire riverside is lit up with the glow of hundreds of lamps.The HimalayasRishikesh - Gateway to the Himalayas. Experience the might of the Ganges and the serene atmosphere ofRishikesh where all Himalayan pilgrimages begin.
Badrinath - This ancient pilgrimage shrineBadrinath is revered all over India. Thousands throng to visit this temple which is open only for 6 months in a year.Kedarnath - the Northernmost of the Jyotirlingas. Kedarnath, nestled in the snow clad Himalayas is an ancient shrine rich in legend and tradition. It is accessible only on foot, six months in a year.Joshi Mutt: Jyotir Mutt, cradled in the Himalayas is one of the pilgrimage sites in the Tehri-Garhwal region and is home to the first mutt established by Aadi Sankaracharya.
Devaprayag: The ancient pilgrimage center ofDevaprayag in the Himalayas is at the confluence of the rivers Alaknanda and the Bhagirathi.Kailash - The call of Tibet.Kailash has been revered as the Abode of Shiva. An arduous trek through the snow clad Himalayas takes piligrims to Manasarovar lake and to Mount Kailash.Amarnath - trek through Kashmir. Amarnath yatra - the pilgrimage to Amarnath in Kashmir takes place in the solar month of Leo, when the icy Shivalingam reaches its fullest size on the full moon day.
A Himalayan Journey - Part I Experience the grandeur of Badrinath and its environs in the first of a three part series on travel through the Garhwal Himalayas.Salagraama - Nepal: TheSalagrama stones represent Vishnu and are found in plenty along the banks of the Gandaki river in Nepal, hailed as Salagrama, one of the Abodes of Vishnu.The Himalayan Temple Index: Browse through this pointer to several of the revered Himalayan shrines.


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